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Photo   by  James  F   Ryder  Cleveland,  O. 


Under  Oriental  Skies 


-OR— 


Asia  Minor  and  Her  Inhabitants 


DESCRIPTIVE, 
HISTORICAL  AND  PICTURESQUE 


ANTRANIG    AZHDERIAN 


<;Li;Vbi.AM) : 
TH'.:  WILLIAMS  PUBLISHING  AND  KLIiCTRIC  COMPANY 
1894 


Copyright,  1894-, 

— BV — 

Antkaxig  Azhdkkiax. 


Half-tone  Engravings  by  The  National  Photo  Engraving  C<i 


.Խ1֊ձ 


Մօ  tbe 

/iBenior^  of  ուք  1bome 

Bcross  tbe  Sea,  tbis  firstsfruit  of  m^ 

liJoutbful  pen  is  teiiDerlg 

ITiiscribeD. 


1Ց8.'325? 


INTRODUCTORY. 

BY  REV.    CYRUS  S.   BATES,   D.D. 

Mr.  Antranig  Azhderian,  whom  I  have  known  for 
several  years,  and  in  whom  I  feel  a  lively  interest,  has  asked 
me  to  write  a  brief  account  of  his  life,  to  be  inserted  in  his 
book  entitled,  "Under  Oriental  Skies." 

Antranig  Azhderian  was  born  September  1,  1871,  in  the 
City  of  Marsovan,  Asia  Minor.  By  birth  he  is  an  Armenian 
of  noble  parentage  and  ancestry.  His  grandfather,  Simeon 
Azhderian,  holds  the  honorable  position  of  representative 
of  the  local  Protestant  community  to  the  government. 

Through  the  teaching  of  American  missionaries,  all  the 
immediate  relatives  of  Antranig  became,  man\՛  years  ago, 
earnest  supporters  of  Protestantism.  His  father  and  uncles 
were  among  the  first  adherents  to  the  Protestant  cause  in 
Marsovan,  and  the^^  are  to-day  among  the  leading  members 
of  the  Church  in  that  place.  They  are  great  friends  to  the 
missionaries.  The  Rev.  Dr.  Judson  Smith,  Senior  Secretary 
of  the  American  Board,  in  a  recent  letter  to  Antranig 
writes:  "The  evening  ^vhich  I  spent  at  your  home  in 
Marsovan  was  a  memorable  occasion  for  me.  I  should  like 
to  send  my  kind  regards  to  your  father  and  uncles,  in 
memory՛  of  the  kind  entertainment  which  they  gave  me  six 
years  ago." 


INTRODUCTORY.  Y 

After  a  course  of  several  years  in  the  common  schools  of 
Marsovan,  Antranig  entered  Anatolia  College  in  that  city, 
where  he  studied  for  about  four  years.  His  vacations  were 
spent  in  his  father's  store,  or  in  travelling  about  the  country՛. 
During  his  college  da3's  he  developed  a  strong  desire  to  visit 
America — a  desire  greatK՛  increased  by  the  fact  that  a  3'oung 
uncle  of  his,  Garabed  Azhderian,  was  in  America,  a  student 
at  Williams  College,  After  a  long  correspondence  between 
Antranig  and  his  uncle  at  Williamstovvn,  he  was  permitted 
by  his  father  to  journe\՛  to  America,  starting  in  the  fall  of 
1889.  On  his  way,  in  Constantinople,  he  become  acquainted 
with  the  Patriarch  of  the  Armenian  National  Church,  and 
also  with  a  number  of  professors  in  the  Armenian  and 
American  educational  institutions  in  Constantinople.  While 
in  Paris  he  made  the  acquaintance  of  a  set  of  students  from 
some  American  colleges,  and  visited  the  International  Expo- 
sition in  their  company. 

After  a  short  visit  to  his  uncle  at  Williamstown, 
Antranig  went  to  St.  Louis  to  become  a  salesman  in  a  large 
Oriental  store  in  that  cit^^  His  ability  and  faithfulness  in 
this  position  made  so  favorable  an  impression  upon  his 
employers  that  they  sent  him  to  Springfield,  111.,  to  take 
charge  of  a  branch  store,  in  which  responsible  and  difficult 
work  he  was  quite  successful. 

While  in  Springfield,  Antranig  made  the  acquaintance  of 
the  Rev.  Dr.  David  S.  Johnson,  who  became  a  very  faithful 
counsellor,  helper  and  friend.  Through  the  influence  of  Dr. 
Johnson   he  entered   again   upon   a  course  of  study,  being 


VI  INTRODUCTORY. 

for  some  time  a  student  of  Blackburn  Universit}՛,  of  which 
Dr.  Johnson  was  a  trustee.  The  President  of  the  college 
speaks  of  him  as  a  bright  and  promising  young  man,  in 
good  standing,  and  enjo^-ing  the  confidence  and  respect 
of  the  faculty  and  students. 

From  Blackburn  University,  Mr.  Azhderiancame  to  Ohio 
to  further  his  studies,  and  while  in  college  here  he  has  been 
preparing  and  delivering  lectures  upon  interesting  themes  on 
his  native  land.  The  lectures  of  Mr.  Azhderian  upon  Oriental 
life  and  customs  have  been  greatly  enjo3'ed. 

Baptized  in  infancy  in  the  Armenian  National  Church, 
educated  in  early  3'ears  in  the  Armenian  public  schools,  and 
3^et  trained  up  in  a  strongly  Protestant  home,  and  spending 
his  later  years  in  America,  he  combines  in  rare  degree  sym- 
pathy with  the  old  historic  national  and  ecclesiastical  life  of 
his  people  with  sympathy  for  western  political  ideas  and 
religious  thought.  This  double  sympathy  peculiarh՛  fits 
him  to  interpret  Armenian  life  and  thought  to  us,  thus 
giving  especial  interest  and  value  to  his  lectures  here.  And 
when  he  returns  to  his  own  people,  the  same  double  sj-mpa- 
thy  must  be  of  great  advantage  for  the  interpreting  of  our 
life  and  thought  to  them. 

From  what  I  know  of  Mr.  Azhderian,  I  believe 
him  to  be  painstaking,  thorough  and  earnest  in  anj»^  work 
undertaken  by  him;  and  I  anticipate  for  him  a  life  abound- 
ing in  good  service  to  others. 

Ver\՛  vincereK՛, 

C.  S.  Bates. 

St.  Paul's  Rector}^,  Cleveland. 


PREFACE. 

The  Oriental  skies  I  far-famed  and  far  sung,  over-reaching 
every  poet-land  of  mystery  and  dream !  Heeding  its  wooing 
whisper,  we  leave  the  practical  world  behind,  while  our 
imaginations  wing  themselves  on  languid,  listless  winds, 
that  know  not  cloud  nor  storm,  save  as  recollection  past. 

They  sing  us  on  our  flight  the  songs  of  the  olden  poets ; 
they  tell  in  sighing  cadences  the  wondrous  yearnings  of 
heroic  souls,  who  thought  to  know  the  infinite  and  solve 
the  secrets  which  the  blue  depths  well  knew,  but  pityingly 
withheld.  We  journey  to  a  land  wdiere  faith  is  not  a 
miracle,  and  where  were  nursed  and  suckled  the  infant 
religions  of  our  world.  Grown  hoary  with  age,  and  wan- 
derers far  from  home,  they  point  with  admonitions  for 
remembrance  to  the  land  of  their  nativity,  under  oriented 
skies. 

We  wander  back  in  time,  and  look  upon  the  Son  of  Man, 
the  Savior  of  the  race,  as  he  treads  with  holy  feet  the  holv 
soil  of  Galilee.  Back,  back  we  go,  to  stand  in  purity  and 
awe  amid  the  lavished  wealth  of  God,  the  paradise  of  love 
and  flowers.  We  cannot  go  farther.  And  it  is  here,  in  this 
Eden  of  Armenia,  whose  beauty,  blighted  by  the  sin  of 
centuries,  still  sings  in  tender  tones,  its  lullaby  over  our 
race's  cradle,  we  are,  for  the  most  part,  to  tarry  with  the 
reader. 

TlIK    AlTHOR. 


CONTENTS. 

I.  Asia  Minor 9 

II.  The  Seven  Churches  of  Asia 21 

III.  Armtnia 49 

IV.  Armenia  People 73 

V.  Armenian  Literature 89 

VI.  The  Armenian  Church 102 

VII.  The  Evangelical  Church 118 

VIII.  Glimpses  of  Social  Life 145 

IX.  The  Turks ^....195 

X.  Taxation  in  Turkey 210 

XL        Mohammedanism 217 

XII.      The  Queen  of  the  East 243 

ILLUSTRATIONS. 

Antranig  Azhderian,  the  Author Frontispiece. 

Theatre  in  Ruins 10 

Arch  in  Ruins 12 

Street  of  Knight  Templars 16 

Towers  of  Fortress 17 

Temple  of  Diana 24 

Gate  of  Stadius 27 

The  Aqueduct  and  Castle 28 

Acropolis  (General  View) 40 

Temple  of  Cybele  (two  Columns) 41 

Palace  of  Croesus 43 

A  Mountain  Scene 59 

Mount  Ararat 62 

Nature's  Song 90 

A  Scene  in  Armenia 93 

The  Passing  of  Summer 96 

An  Armenian  Bishop 103 

Mgr.  Khrimian,  Catholicos  of  all  Armenians Ill 

A  Turk  Grinder 148 

"Sweetheart" 163 

An  Armenian  Ladj^ 170 

A  Caravan 181 

A  Freight  Caravan 182 

The  Flock 185 

Turkish  Foot  Soldiers 201 

Sultan  Amurath  I.  (Murad) 204 

A  Kurd 20« 

A  Circassian 209 

Moslem  at  Prayer 225 

A  Dervish 232 

Dancing  Dervishes 235 

Constantinople — Panorama  from  Galata 244 

Seven  Towers  of  Constantinople 247 

The  Mosque  of  Si!le\-man  and  Golden  Horn 252 

The  Mosque  of  Achmet  (Ahmed) 253 

Santa  Sophia 255 

Imperial  Palace  of  Dolma-Baytche,  on  the  Bosphorus 260 

The  Interior  of  St.  Sophia 274 


ASIA  MINOR. 


"We  are  now  to   tread  u]5on  a  soil    rich   in   interesting   and   splendid 
recollections." — Malte-Briw. 

'^jIj^HE  land  of  song  and  poetrv,  the  blood-stained  battle- 
JL-       ground   of   empires,  the  garden  of  Eden    and    the 
cradle  of  the  human  race — such  is  Asia  Minor. 

There,  rising  in  distinct  outline  against  the  blue  sky 
of  the  Orient  is  the  snow-capped  Ararat,  the  sole  un- 
battered  sign-board  of  the  realms  of  the  pre-historic. 
There,  silent  memorials  of  an  eventful  past,  lie  the  ruins 
of  magnificent  temples  and  desecrated  altars,  inscribed  in- 
delibly with  the  impress  of  high  civilization  and  successive 
religions,  now  dead  forever.  There,  in  short,  stretches  a 
country  rendered  by  its  eventful  history  the  most  interesting 
to  mankind  of  an}՛  land,  of  any  continent.  Her  position 
as  a  natural  centre  of  three  continents  had  a  tremendous 
influence  upon  her  commerce  and  civilization ;  and  not 
only  were  her  institutions  thus  affected  by  the  surrounding 
world,  but  through  her  commerce  she  exerted  a  like  influence 
upon  others. 

No  region,  save  that  of  the  Sphynx,  olTcrs  such  inviting 
opportunities   to  the  lover  of  anticpiarian    lore.     .Amid  her 


10 


UNDER   ORIENTAL   SKIES. 


fair  plains,  deep  valleys,  mountain  ranges  and  hills,  where 
nature's  gifts  are  so  profusely  bestowed,  are  strewn  con- 
fused masses  of  temples,  theaters,  tombs,  walls,  columns, 
sculptures — memorials  of  people  long  overthrown  and 
vanquished. 

The  dust   of  centuries  is  heaped   over  the  site  of  her 


THEATRE    IN    RUINS. 

ruins,    once    the    abode    of    "giants  "—military,   scientific, 
artistic,  theological. 

In  this  focus  of  continents,  nation  after  nation,  diverse 
and  antagonistic  in  race  and  language,  have  crossed  swords 
for  the  possession  of  the  field— flourished  and  perished— each 


ASIA  MINOR.  11 

successive  power  leaving  its  indelible  imprints  and  vestiges, 
from  the  mythical  period  of  which  blind  Homer  sings  to 
the  present  era,  when  the  slender  minerets  of  Islam  pierce 
the  azure  from  ever}՛  city   and  A-illage. 

Along  the  Helespont  and  the  far-famed  Mediterranean 
coasts  of  Asia  Minor,  Grecian  monuments  of  intellectual 
and  material  progress  are  the  most  conspicuous.  Hellenic 
art  and  science  were  not  confined  to  the  shores  of  Greece, 
but  Asia  Minor  afforded  an  equally  wide  field  for  their 
development.  There  are  paved  thoroughfares ;  by  the 
way-side  can  be  measured  the  foundations  of  temples, 
theatres,  arches,  g^-ranasia  and  Cyclopean  fortifications, 
indicating  a  state  of  opulent  prosperity՛  strangely  mingled 
with  an  almost  savage  grandeur  of  phj-sical  endurance,  and 
displaying  all  the  vital  elements  of  architectural  perfection, 
with  mathematical  proportions  of  size,  with  harmony  and 
symmetry,  accompanied  by  fanciful  ornamentations  of 
sculpture  and  moulding  which  no  nation  has  yet  excelled  or 
equaled. 

Tombs  still  remain  hewn  out  of  solid  rocks,  some  of 
polished  white  marble.  The  finest  of  those  which  could  be 
removed  now  ornament  the  museums  of  Western  Europe. 
A  few,  where  kings  were  entombed,  are  twentj^-five  or  thirty 
feet  square,  as  large  as  some  temples,  and  as  highly  orna- 
mented in  the  style  of  sepulchral  art,  with  war  and  hunting 
scenes,  the  figures  of  horses  and  the  warriors,  vigorous  and 
spirited,  and  on  projecting  stones,  life-like  heads  and  paws 
of  animals.    Along  the  base  are  often  found  half-size  human 


12 


UNDER   ORIENTAL  SKIES. 


figures — all  full  of  life  and  action.  These  scenes  of  war  and 
hunting  indicate  the  people's  cherished  pursuits,  and  perhaps 
suggest  their  continuance  beyond  the  grave. 

The  ancient  Grecian  architects  erected  their  temples  on 
wet  and  low  ground,  perhaps  to  escape  the  convulsions  of 
the  earth;   thus  we  find  many  temples  buried  below  the 


ARCH  IX  RUINS. 


surface  by  the  acretion  of  the  soil.  While  retarding  dis- 
CO  very,  this  has  promoted  preservation.  What  the  wind 
would  have  coveted  the  worm  has  spared,  and  so  some 
travellers  have  claimed  that  they  beheld  unearthed  palaces 


ASIA   MINOR.  13 

and  temples  in  a  state  of  marvellous  preservation,  with  the 
most  minute  and  delicate  sculptural  details. 

Numerous  columns  and  friezes  of  beautiful  sculpture 
that  lay  on  every  side  as  exhibitions  of  genius  and  prowess 
are  gradualh՛  disappearing.  Many  have  been  carried  away 
to  Europe,  and  the  rest  have  no  meaning  to  the  stupid 
mind  and  selfish  consideration  of  the  half-civilized  nomads 
of  Asia  Minor,  who  have  used  them  for.  foundations, 
pavements,  walls  and  grave-yards.  Had  the  hand  of  man 
dealt  as  genth՛  with  this  monument  of  skill  as  the  tooth  of 
time  or  the  erosion  of  the  elements,  we  could  now  visit 
temples,  palaces  and  tombs,  and  find  them  as  their  artists 
left  them  at  the  last  stroke  of  the  chisel.  "Where  earth- 
quakes have  thrown  them  down,  they  could  be  rebuilt  from 
the  fragments — their  inscriptions  and  decorations  sharp 
and  distinct  as  when  they  were  new.  Such  is  the  preserv- 
ing character  of  the  climatic  influence  in   this  region. 

Yet  not  to  the  archgeologist  alone  are  the  plains  of  Asia 
Minor  rich  and  tempting.  Here  the  botanist  may  revel  in  a 
flora,  the  most  varied  and  the  most  exquisite  in  the 
world.  Hither  the  glacier  and  the  volcano,  mepitic  caves 
dead  seas  and  buried  rivers  invite  the  probing,  prying 
geologist .  Here  on  the  agate  rocks  of  Phr^'gia,  the  subterran- 
ean streams  of  Lycus,  the  petrified  cascades  of  Hierapotes, 
the  extinct  volcanoes  of  Laodicea,  hitherto  are  drawn  the 
energy՛  and  cupidity  of  Europe  and  America  to  the  develop- 
ment of  its  wondrous  natural  resources,  while  the  spade  of 
the  archaeologist  has  been  unearthing  priceless  treasures  o{ 


14  UNDER  ORIENTAL  SKIES. 

antiquity.  The  diamond  drill,  with  its  almost  endless  cable, 
has  often  pierced  the  bowels  of  the  native  rock  and  caused 
it  to  vomit  forth  riches  unsuspected  by  the  natives  who  have 
lived  and  died  above  them  for  centuries,  and  the  land  of 
geography,  the  land  made  graphic  by  the  pen  of  Herodotus 
and  of  Zenophon,  is  again  the  scene  of  numberless  researches 
in  topography  and  survey,  whose  object  is  the  exploration 
of  the  world's  fairest  fields  and  noblest  streams,  that  they 
ma}՛  yield  their  tribute  to  Occidental  capital  and  energy. 

As  we  have  intimated,  Asia  Alinor  is  not  only  replete  with 
monuments  and  relics,  but  rich  in  legend  and  historic  record. 
Its  ancient  divisions,  on  the  western  coast  Mysia,  including 
the  Greek  colonies  of  Doris,  Aeolis  and  Ionia,  Pontus, 
Paphlagonia  and  Bithynia  on  the  northern  coast.  On  the 
southern  coast  Cicilia,  Pisidia,  Pamphylia  and  Lycia,  with 
the  inland  provinces  of  Galatia,  Cappadocia,  Isauria,  Ly- 
conia  and  Phrygia,  and  more  familiar  to  the  modern  reader 
than  the  department  of  France  or  the  counties  of  England. 
They  live  in  the  pages  of  celebrated  names,  such  as  Ptolemy 
and  Strabo.  Strabo  furnishes  us  with  a  specific  knowledge, 
particularly  of  the  central  regions.  Arrian  narrates  the 
marches  of  Alexander  through  the  vast  region  of  the  Levant.f 

Zenophon  follows  the  road  of  Cyrus  from  Sardes  in 
Lydia,  passing  through  the  cities  of  Phrygia  and  Lacaonia, 
terminating  at  Tarsus  on  the  Cilician  coast.  Livy  fol- 
lows with  the  progress  of  Cm.  Manlius.     These  interesting 

է  The    modern    name    "Leavant"    frequently    used    for    Asia    Minor, 
corresponds  with  the  Greek  term  Anatolia,  "Sunrise." 


ASIA   MINOR.  15 

descriptions  of  old  should  prove  of  great  value  to  the 
modern  amateur  in  his  researches. 

On  the  borders  of  Bithynia  and  M^'sia  is  Mount 
Olympus,  her  massive  head  rising  9,4-54  feet  into  the 
ether.  This  cloud-veiled  summit  represented  the  Grecian 
heaven,  where  the  host  of  gods  resided  at  the  court  of 
Zeus,  surrounded  by  all  the  mythical  conceptions  of  pomp 
and  glory.  But  where  are  now  the  great  family  of  gods? 
Are  they  dead?  The  summit  of  Mount  Olympus  is  covered 
only  with  ice  and  snow,  and  they  must  needs  have  removed 
to  more  comfortable  quarters.  Not  very  far  from  this 
abode  of  lost  gods,  on  the  lake  Ascania,  is  situated  Nicaea, 
the  city  of  Antagonius,  whose  possession  has  been  vigor- 
ously contended  during  the  medial  ages  between  the  powers 
of  Turkey՛  and  Greece. 

Amid  all  the  associations  and  relics  which  crown  her 
past,  Nicaea  calls  forth  from  her  bosom  a  hallowed  reflec- 
tion; for  here  was  held  the  first  Christian  council,  which 
Arostanes,  a  son  of  St.  Gregory,  and  Archbishop  Catholicos 
of  Armenia  attended,  accompanied  with  King  Trirdatis. 
There  our  Armenian  royal  and  clerical  dignitaries  took 
prominent  part  in  the  Oecumenical  Synod,  and  were  enter- 
tained with  much  honor  by  the  Emperor  Constantine  the 
Great.  This  first  council  originated  the  Nicaeno  Con- 
stantinopolitan  Creed. 

Along  the  coast  of  Asia  Minor  are  many  isles  where 
cluster  mythological  legends,  and  where  heroic  grandeur 
and  poetic  enchantment  reach  the  acme  of  perfection.     On 


16 


UNDER  ORIENTAL  SKIES. 


the  southwestern  coast  of  this  region  lies  the  island  of 
Rhodes,  her  atmosphere  so  strikingl\^  different  from  the 
rest  of  Asia  Minor  that  it  seems  to  be  the  combination  of 
African  and  Asiatic  zones ;  there  pine  and  palm  grow  side 
by  side;    there  is  cloudless  sunshine,    salubrious    air    and 


STREET  OF  KNIGHT  TEMPLARS. 

delightful  climate,  combined  with  the  rich  soil  of  evergreen 
gardens,  blooming  valleys,  orchards  of  fig  and  orange  trees, 
and  all  the  endowments  of  nature  are  so  charmingly  at- 
tractive that  the  isle  of  Rhodes  was  a  source  of  inspiration 
to  the  early  Greeks  in  their  numerous  poetical  legends.    The 


ASIA   MIXOR. 


17 


creation  of  the  island  from  the  depths  of  the  sea,  b}՛  Helius, 
the  god  of  the  sun,  and  its  many  graphic  descriptions, 
mingled  with  songs  of  valleys  and  mountains  which  abound 
in  Grecian  literature,  can  not  fail  to  interest  every  aesthetic 
mind. 

How  inspiring  to  survey  the  deserted  city   of  ancient 


TOWERS  OF   FORTRESS. 


renown,  bearing  the  island's  name!  Its  streets  now  quiet 
and  lonely,  its  walls  overthrown,  the  mau}^  half-obscured 
monuments,  the  castle  and  fortress  of  the  Knights  of  St. 
John,  speak  aloud,  amid  the  profound  silence,  of  the  event- 
ful past.    Art  and  arms,  patriotism  and  learning,  were  the 


18  UNDER   ORIENTAL   SKIES. 

characteristics  of  this  powerful  maritime  republic.  There 
the  eloquence  of  Demosthenes  pleaded  the  cause  of  the  city 
against  the  overwhelming  power  of  Alexander  of  Macedon. 
There,  astride  the  entrance  of  the  harbor,  the  Clossus,  a 
brazen  statue  of  Helios,  towers  into  the  blue  of  the  sky 
amid  three  thousand  statues,  as  the  wonder  of  the  ancient 
world.  Each  isle,  as  each  city  of  Asia  Minor,  possesses  its 
own  peculiar  characteristic,  and  historical  associations  re- 
plete with  war  and  romance. 

Man\^  toilsome  tours  and  laborious  excavations  have 
been  made  in  Asia  Minor,  many  hardships  have  been 
patiently  endured  in  the  investigation  of  the  ruins  of  the 
depopulated  cities,  and  much  is  yet  undone.  Why  have  the 
intellects  turned  from  the  contemplation  of  realities  to  spend 
their  precious  hours  wandering  in  the  realms  of  dilapidated 
temples,  theaters,  tombs  and  old  and  mutilated  inscriptions? 
Why?  Do  not  these  obsolete,  time-worn  relics  furnish  mater- 
ials for  the  building  up  of  modern  scholarship?  Is  not  the 
keen  appreciation  of  the  knowledge  of  the  past  the  richest 
treasure  of  the  intellect  of  to-day  ?  (Investigations  made  in 
a  land  associated  with  such  great  names,  awaken  in  thought- 
ful minds  not  only  a  scholarh՛  interest  but  a  peculiar  fas- 
cination. This  region  was  the  birthplace  of  Herodotus, 
the  father  of  Greek  historj՛,  of  Homer  the  poet,  of  Pytha- 
goras the  philosopher.  Here  lived  Croesus,  the  patriarch 
of  fortune  and  the  patron  of  art). 

From  a  scriptural  view,  the  topography  of  Asia  Minor 
is  radiant  with  apocalyptic  visions,   and  with  apostolic 


ASIA   MINOR.  19 

labors,  and  with  martyrs  and  missionaries  of  deathless 
fame.  Every  mountain  and  hill  in  Asia  Minor  will  forever 
cherish  the  memory  of  St.  Paul,  the  brave  apostle  of 
Christendom,  against  whom  in  vain  have  the  furious  armies 
of  heathen  opposition  thundered.  How  inspiring  to  hear 
in  the  opulent  cities  of  Greek  and  pagan  Asia  Minor,  a 
voice  most  eloquent,  the  burning  spirit  of  the  great  apos- 
tle of  the  Gentile  world,  pleading  the  Man  of  Galilee  I 

Asia  Minor,  the  arena  of  diverse  religions  I  where  Chris- 
tianity inaugurated  its  movement  for  universal  empire, 
and  where  Judaism  and  Mohammedanism  displayed  their 
greatest  exploits  as  religious  institutions ! 

But  where  is  the  glory  of  twenty  nations  who  on  this 
soil  once  swayed  a  controlling  influence?  Where  the  seats 
of  great  military  chieftains  and  empires  contending  for 
supremacy?  Where  the  thriving  commercial  cities?  Des- 
olate I  Graves  of  Homeric  heroes  are  roamed  over  by  sheep 
and  oxen.  Palaces  of  fame  and  wealth  have  passed  away 
with  their  occupants.  The  throne  of  Antiochus  and  Mith- 
ridates  have  vanished  as  an  illusion.  No  longer  do  the 
skies  of  Ionia  smile  on  an  enviable  array  of  poets,  who 
sang  beneath  her  azure  arch.  The  light  of  Asia  Minor  has 
grown  dim  I  She  is  to-day  a  vast  cemetery  of  entombed 
cities,  destined  to  an  eternity  of  desolation.  Here  and  there 
are  clusters  of  villages  or  a  shepherd's  hut,  more  like  bee- 
hives than  human  dwellings,  and  a  traveller,  like  Virgil's 
Libyan  herdsman,  carried  with  him  bedding,  weapons  and 
all  his  wants. 


20  UNDER  ORIENTAL  SKIES. 

As  a  bright  da}՛  wanes  and  becomes  lost  in  the  black- 
ness of  a  long,  dreary  night,  the  brilliance  of  Asia  Minor 
is  lost  and  long  passed  into  the  oblivion.  For  ages  in 
the  throes  of  political  death,  she  yet  declines  to  die.  But 
the  existing  population,  enslaved  by  superstition  and 
ignorance,  distracted  b}՛  religious  animosity՛  and  mutual 
jealousies,  indicates  but  little  hope  of  immediate  improve- 
ment. 

Nations,  as  individuals,  are  under  the  law  and  process 
of  gradual  development.  The  golden  age  of  Pericles  is 
but  brass  to-day.  Centuries  slowl}՛,  silently  but  contin- 
ually, are  marching  on  to  higher,  brighter  attainments 
in  civilization,  learning  and  all  spheres  and  activities  of 
human  life.  Am՛  nation  and  country,  no  matter  what 
achievements  crown  her  past,  if  irresponsive  to  the  onward 
beckoning  voice  of  the  times,  will  surely  be  left  behind. 
Onward  or  backward  is  the  universal  law  of  the  ages. 
The  ever-increasing  aversions  and  antagonism  between 
the  population  of  the  Orient  and  Occident  shall  continue 
until,  by  providential  arrangement.  Eastern  ignorance  and 
prejudices  shall  give  place  to  the  spirit  of  this  advanced 
age,  and  Western  ideas  and  methods  become  prevalent. 

Oh  that  the  trumpet  blast  of  the  nineteenth  century 
would  awaken  those  still  in  slumber!  Would  that  this 
age  of  enlightenment  might  reflect  a  ray  of  light  across 
the  waters,  where  the  riot  of  boundless  superstition  has 
for  ages  cast  a  gloom  over  the  otherwise  bright  and  peace- 
ful world. 


THE  SEVEN  CHURCHES  OF  ASIA. 


]lj\  S  the  seven  churches  of  Asia  Minor  are  familiar  to 
յէի^ճ.  every  student  of  the  Apocalypse,  a  description  of 
their  ancient  sites  can  not  fail  to  be  of  interest  to  every 
intelligent  mind,   be  he  Christian   or  non-Christian. 

Every  year,  numbers  of  travellers  from  all  parts  of 
Christendom  visit  these  seven  cities,  because  of  their  his- 
toric and  biblical  associations.  Thomas  Smith  of  Mag- 
dalen College,  Oxford,  is  considered  the  first  English  trav- 
eller who  visited  the  sites  of  the  seven  churches,  and  in 
1676  he  published,  in  Latin,  a  volume  of  great  demand 
and  interest,  entitled,  "Septem  Asias  Exclesiarum  Xotitia." 
Some,  as  Leake,  Hamilton,  and  Arundell  have  turned  their 
observations  to  account,  and  have  given  the  Christian 
world  much  valuable  information  upon  the  subject.  But 
most  descriptions  are  extremely  cursory,  and  because  this 
is  the  case,  and  because  we  are  from  the  land  of  those 
churches,  we  feel  justified  in  presenting  a  chapter  to  our 
readers  on   this  interesting  topic. 

A  traveller  seeking  to  inform  himself  as  to  the  seven 
churches  of  Asia  by  personal  observation,  is  apt  to  expect 


22  UNDER  ORIENTAL  SKIES. 

to  find  at  least  the  ruins  of  an  ancient  edifice.  So  strong 
is  this  impression,  that  some  writers  have  wittingly  or 
ignorantly  palmed  ofif  on  credulous  readers  old  castles  or 
piles  of  stone  as  the  ver\՛  relics  of  Apocalyptic  churches. 
The  fact  is,  we  have  no  evidence  that  any  of  those 
churches  possessed  a  building,  and  if  the\՛  did,  no  trace 
of  them  can  be  identified  to-daj՛. 

The  second  and  third  chapters  of  the  Book  of  Revela- 
tion are  devoted  to  the  epistles  to  the  seven  churches. 
These  consist  largely  of  commendations,  warnings  and 
prophecies: — commendations  for  meritorious  labor  and 
faithfulness,  warnings  against  sins  already  existing  or 
against  future  evils,  and  prophecies  concerning  the  sure 
punishment  that  will  follow  the  failure  to  profit  by  the 
given  admonitions.  As  the  traveller  visits  these  old  cities 
he  can  not  fail  to  be  impressed  in  the  literal  fulfillment 
of  Apocalyptic  prophecies,  and  as  he  stands  amid  the 
crumbling  ruins  that,  as  the  dead  camp  fires,  are  left  in 
the  onward  march  of  the  triumphant  kingdom,  he  is  filled 
with  hallowed  emotions. 

Let  it  not  be  forgotten,  as  we  gaze  upon  the  frag- 
ments of  columns  and  cornices  that  were  once  parts  of 
noble  structures,  that  the  admonitions  and  warnings 
originalh՛  directed  to  the  seven  churches  may  be  applied 
with  no  less  force  and  meaning  to  the  churches  of  our 
day. 


THE   SEVEN   CHURCHES   OF   ASIA.  23 

THE  EPISTLE  TO  THE  CHURCH  OF  EPHESUS. 

REV.  II,   1-7. 
FIRST   CHURCH. 

Unto  the  angel  of  the  Church  of  Ephesus  write:  These  things  saith  He 
that  holdeth  the  seven  stars  in  His  right  hand,  Who  walketh  in  the  midst 
of  the  seven  golden  candlesticks  ; 

I  know  tin՛  works,  and  th}-  labour,  and  thj՛  patience,  and  how  thou 
canst  not  bear  with  them  which  are  evil ;  and  thou  hast  tried  them  which 
say  the3՛  are  apostles,  and  are  not,  and  hast  found  them  liars : 

And  hast  borne,  and  hast  patience,  and  for  My  Name's  sake  hast 
labored  and  hast  not  fainted. 

Nevertheless  I  have  somewhat  against  thee,  because  thou  hast  left  thv 
first  love. 

Remember  therefore  from  whence  thou  art  fallen,  and  repent,  and  do 
the  first  works;  or  else  I  will  come  unto  thee  quickl\%  and  will  remove  էհՅ՛ 
candlestick  out  of  his  place,  except  thou  repent. 

But  this  thou  hast,  that  thou  hatest  the  deeds  of  the  Nicolaitans,  which 
I  also  hate. 

He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saiih  unto  the 
churches.  To  him  that  overcometh  will  I  give  to  eat  of  the  tree  of  life, 
which  is  in  the  midst  of  the  Paradise  of  God. 

EPHESUS. 

The  Temple  of  the  Goddess  Diana!  The  Temple  of 
tradition  and  history,  of  song  and  poetry,  that  is  what 
renders  Ephesus  great  in  the  eyes  of  the  modern  traveler. 
But  if  3'ou  expect  to  see  extensive  remains  of  the  great 
temple,  you  are  disappointed.  Time  has  dealt  more 
harshly  with  this  wonder  of  the  world  than  with  the 
Temple  of  the  Sues  at  Baalbec.  We  must  be  content  to 
look  upon  its  ancient  site  and  imagine  it  as  it  has  been 
described  by  others,  who,  centuries  ago,  looked  upon  its 
beauty  and  grandeur. 

But  although    description  can   afford  us  no  adequate 


24 


UNDER    ORIENTAL  SKIES. 


conception  of  what  the  temple  once  was,  j-et  a  brief  his- 
tory՛ might  be  interesting,  as  we  contemplate  the  city  so 
associated   with  its  existence. 

Going  back  nearly  three  thousand  years  to  the  founding 
of  the  city  b}՛  Androclus,  the  last  King  of  Athens,  we  find 


TEMPLE    OF    DIANA. 

the  first  of    six    temples,   which   one  after  another    were 
destroyed. 

The  great  temple  was  founded  in  54-1  B.  C,  and  is  asso- 
ciated with  the  number  seven,  not  onh՛  in  being  one  of 
the  seven  wonders  of  the  world,  but  also  as  being  the 
seventh  temple  erected  on  the  same  site  to  the  Goddess 


THE   SEVEN   CHLTtCHES   OF   ASIA.  Հօ 

Diana.  A  very  interesting  tradition,  which  we  would  like 
to  believe,  tells  us  that  a  shepherd,  caring  for  his  flocks 
on  the  slopes  of  Mt.  Prion,  one  day  saw  a  fragment  of 
stone  rolling  down  the  hillside,  broken  off  above  by  the 
horn  of  a  ram.  Picking  it  up,  he  found  it  to  be  a  piece  of 
the  finest  marble,  and  this  discovery  gave  to  the  builders 
plenty  of  the  best  material,  close  by,  with  which  to  con- 
struct the  temple.  Ctesiphon  drew  the  plans,  which,  under 
the  successive  execution  of  famous  artists  and  architects, 
consumed  all  of  two  centuries  and  a  quarter,  over  seven 
generations,  in  erection.  All  Asia  liberally  contributed 
to  its  adornment.  The  entire  structure  was  made  of  mar- 
ble save  the  roof,  which  was  of  cedar,  and  the  gates  of 
finel}՛  carved  cypress.  The  columns,  we  are  told,  were 
of  one  piece  of  fine  Parian  marble.  One  hundred  and  twenty- 
seven  of  these,  each  sixty  feet  high,  w^ere  erected  in  the  mem- 
ory of  as  many  kings,  by  whom  they  had  been  presented. 

To  form  some  idea  of  its  vastness,  let  the  reader  remem- 
ber that  the  great  Parthenon  at  Athens  was  not  one-fourth 
as  large.  The  basement  was  so  high  as  to  require  ten  steps 
to  ascend  to  the  entrance.  The  aim  of  the  architects  and 
builders  was  not  only  beauty  but  durability,  and  as  the 
ground  of  the  site  was  very  marshy,  so  selected  because  less 
liable  to  earthquakes,  it  became  necessary  to  have  a  sound 
bedding  upon  which  the  foundation  of  so  great  an  edifice 
might  firmly  rest.  A  concrete  was  accordingly  formed  of 
charcoal  well  rammed  down  with  pieces  of  wool,  which 
served  the  purpose. 


26  UNDER  ORIENTAL  SKIES. 

On  the  sixth  of  Hecatomaboen  (July)  this  wonder  of  the 
world  was  burned  by  Herostratus — an  Ephesian  fanatic, 
who  sought  to  immortalize  his  name.  On  the  same  night, 
history  tells  us,  occurred  the  birth  of  Alexander  the  Great, 
by  which  the  magic  of  the  time  was  greatly  stirred,  as  they 
considered  this  occasion  of  his  birth  a  sign  of  disastrous 
fortune  to  the  world. 

The  temple  was  rebuilt  in  a  far  grander  st\'le  than  the 
former.  Women  poured  in  their  jewels  to  adorn  this  sacred 
shrine.  Its  columns  of  jasper,  its  Ionic  pillars  of  carved 
cypress-wood,  painted  by  the  most  renowned  of  Greek 
artists,  presented  to  the  human  eye  a  wonder  of  unsur- 
passed grandeur. 

It  seems  incredible  that  time,  unaided,  can  have  so 
utterly՝ destroyed  this  mass  of  material.  We  cannot  believe 
it.  Loads  of  marble  have  probably  been  carried  away  for 
residences,  still  more  maj՛  have  found  its  way  to  the  new 
capitol  of  the  Byzantine  emperors,  in  compliance  with  their 
orders ;  perhaps  some  of  the  beautiful  pillars  to-day  adorn- 
ing St.  Sophia,  the  admiration  of  the  world,  are  fugitives 
from  the  temple  that  Alexander  in  ecstacy  gazed  upon ;  we 
do  not  know,  but  we  do  know  that  to-day  not  one  stone  of 
remembrance  stands  on  the  site  once  graced  by  the  great 
temple  of  the  Ephesians  to  the  Goddess  Diana. 

The  Gate  of  Stadium,  the  Aqueduct  and  Castle  can 
easily  be  distinguished  from  other  ruins. 

The  ancient  Ephesus  was  situated  in  a  valley,  or,  more 
properly,  a  wide  and  deep  hollow.    To  the  west  is  the  sea, 


THE  SEVEN  CHURCHES  OF  ASIA. 


27 


to  the  north  the  river  Cayster,  and  on  the  eastern  side  are 
tJie  fragments  of  a  wall  that  ran  southward  over  Mount 
Prion. 

As  we  stand  at  the  base  of  Prion  and  look  upward  at  its 
precipitous  cliffs,  we  observe  openings  w^hich  lead  into  vast 
artificial  caverns  in  the  mount.   On  one  of  them  are  the  ruins 


GATE    OF    STADIUM. 

of  an  ancient  Christian  church,  and  here,  it  is  said,  are  the 
sepulchers  of  St.  John  and  TimothՅ^ 

The  Christian  traveller  is  filled  with  strange  and  deep 
emotions  as  he  pauses  here  in  a  place  hallowed  by  associa- 
tions so  sacred. 

From  the  epistle  of  St.  John  it  would  seem  that  the 


28 


UNDER  ORIENTAL  SKIES. 


Ephesian,  like  some  of  the  other  churches,  was  troubled 
with  a  class  of  teachers  or  heretics  called  the  "Nicolaitanes," 
for  the  spirit  says:  "But  this  thou  hast,  that  thou  hatestthe 
deeds  of  the  Nicolaitanes,  which  also  I  hate."  The  Christian 
church  still  exists,  but  the  modern  town  has  usurped  the 
old,  and  the  ancient  landmarks  are  fast  disappearing. 


THE   AQUEDUCT   AND   CASTLE. 

Ephesus  was  always  a  great  commercial  city.  Perhaps, 
owing  to  this  fact,  Paul  made  it  the  scene  of  his  labors  for 
three  years,  thinking  such  a  center  of  heathen  civilization  a 
fit  arena  for  the  gospel.  Here  he  consecrated  Timothy 
bishop  (1  Tim.,  i.,  3),  under  whose  co-operation  the  infant 
church  grew  and  prospered. 


THE   SEVEN    CHURCHES   OF   ASIA.  29 

THE  EPISTLE  TO  THE  CHURCH  OF  SMYRNA. 

(REV.  II.  8-II.) 
SECOND  CHURCH. 

And  unto  the  angel  of  the  Church  in  Sm_vrna  \Yrite:  These  things  saith 
the  first  and  the  last,  which  was  dead,  and  is  alive ; 

I  know  thy  works,  and  tribulation,  and  povert}՛  ( but  thou  art  rich), 
and  1  know  the  blasphem3՛  of  them  which  say  the\՛  are  Jews,  and  are  not, 
but  are  the  synagogue  of  Satan. 

Fear  none  of  those  things  which  thou  shalt  suffer:  behold,  the  devil 
shall  cast  some  of  you  into  prison,  that  ye  ma^՛  be  tried  ;  and  ye  shall  have 
tribulation  ten  days:  be  thou  faithful  unto  death,  and  I  will  give  thee  a 
crow^n  of  life. 

He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  unto  the 
churches.     He  that  overcometh  shall  not  be  hurt  of  a  second  death. 

SMYRNA. 

There  are  two  Smvrnas.the  old  and  the  new.  Two  and 
one-half  miles  from  the  present  cit}՛՛,  on  the  banks  of  the 
sacred  Melest,  the  ruins  of  old  Smyrna  lie. 

This  city,  though  about  ten  times  destroyed  by  fire  and 
earthquake,  has  been  rebuilt  each  time  with  surpassing 
splendor,  and  has  always  been  a  populous  city  and  com- 
mercial centre  of  the  Levant,  and  an  ornament  of  Asia 
Minor  from  the  Apostolic  ages  to  the  present  day. 

Here  it  was,  according  to  tradition,  that  Homer  was 
born,  and  the  traveller  is  shown  a  cave,  the  very  spot,  so 
say  the  natives,  where  the  father  of  poets  composed  his 
immortal  lays.  But  since  other  cities  of  Asia  Minor  make 
similar  claims,  it  is  somewhat  difficult  to  place  any  great 
credence  in  this  assertion. 

Old  Smyrna  is  said  to  have  been  built  by  Thessus,  an 
Amazon,  and  named  after  his  wife,  so  accordingly  the  archi- 


30  UNDER   OIRENTAL   SKIES. 

lecture  of  the  ])lace  is  called  "Amazonian."  Most  of  the 
city  is  built  on  the  crest  of  a  hill  and  probably  so  placed  for 
purposes  of  defense.  This  view  is  further  strengthened  by 
the  fact  that  the  walls  were  made  unusually  substantial, 
some  of  the  blocks  being  eight  and  ten  feet  in  length.  But 
two  and  one-half  miles  eastward,  on  the  slopes  of  Mount 
Pagus,  with  its  two  miles  of  seacoast,  is  the  new  Smyrna  of 
to-day,  the  largest  and  most  important  commercial  cit}^  of 
all  Asia  Minor,  the  "Crown  of  Ionia,"  the  ornament  of 
Asia. 

Tradition  tells  us  that  Alexander  the  Great,  tired  and 
weary  with  a  day's  hunt  in  the  vicinity,  went  to  sleep 
beneath  a  plane  tree  and  dreamed  a  dream.  In  the  vision 
Jupiter  appeared  and  commanded  him  to  build  a  city  for  the 
scattered  Smyrnans  on  Mount  Pagus.  Accordingly  a  city 
was  built  on  the  summit  of  the  hill,  and  the  ruins  of  an 
ancient  castle,  said  to  have  been  built  as  a  fortress  by 
Alexander's  generals,  still  remain. 

Of  more  historic  interest,  however,  especially  to  Chris- 
tian investigators,  is  the  immense  stadium  on  a  spur  on 
Mt.  Pagus.  It  was  once  a  magnificent  structure,  but  much 
of  the  marble,  of  which  the  seats  were  constructed,  has  been 
carried  away  by  the  Turks  and  used  in  building  residences. 
It  was  in  this  stadium  that  the  famous  martyr  Polycarp, 
"seed  abounding,"  was  burned  (167  A.  D.),  and  his  example 
is  considered  such  a  means  of  edification  that  the  stor^^  of 
his  trial  and  heroic  death  is  frequently  read  in  the  churches. 

Three  times  was  he  asked  to  reproach  Christ,  but  his 


THE   SEVEN   CHURCHES   OF   ASIA.  31 

faith  was  not  shaken,  and  he  answered  still  firmh՛:  "Eighty- 
six  years  have  I  ser\^ed  Him,  and  I  will  not  forsake  Him 
now."  His  tomb  is  still  shown,  designated  by  a  fine  old 
cypress  tree. 

Smyrna  wnll  ever  be  remembered  for  the  life  and  death 
of  this  illustrious  defender  of  the  earU^  Church.  In  the  vast 
cemetery  on  the  face  of  the  hill,  the  great  city  of  the  dead  is 
the  glory  of  the  Smyrna  of  old.  Indeed,  in  our  travels,  as 
we  gaze  upon  broken  arches,  marble  fragments  and  monu- 
ments of  memorial,  we  feel  that  Asia  Minor  is  one  vast, 
solemn  cemetery  of  men  and  nations.  "'Westward  the  star 
of  empire  takes  its  way,"  and,  as  the  dead  ashes  of  watch- 
fires  are  left  behind  an  advancing  army,  so  nations  in  their 
westward  march  have  left  these  traces  of  their  visitations. 

The  city  to-da\^  extends  from  the  foot  of  Mount  Pagus, 
where  the  Turkish  quarter  is  located,  to  the  coast,  where 
most  of  the  European  population  lives.  The  Armenian 
portion  is  in  the  center  of  the  city,  and  is  the  only  portion 
where  the  streets  are  straight  and  wide.  The  Armenians 
form  the  wealthiest  class  in  the  city,  and  live  in  fine  resi- 
dences, usually  built  around  an  open  court  beautified  by 
numerous  shrubs  and  flowers. 

The  passerby  can  see  and  admire  these  courts  through 
the  hallways  and  corridors  that  open  into  the  street,  and 
sometimes  (woe  to  our  failing  hearts)  we  catch  a  glimpse 
of  an  Armenian  female,  dressed  in  rich  attire,  gazing  at  us 
with  those  dark,  lustrous  eyes  so  common  to  the  race.  The 
streets  in  the  Turkish  quarter  are  very  narrow  and  badly 


32  UNDER   ORIENTAL   SKIES. 

constructed,  and,  although  the  cit\՛  looks  quite  picturesque 
from  a  distance,  these  dirty  streets  spoil  one's  first  impres- 
sion of  the  city's  cleanness.  At  onetime  the  residences  were 
built  of  stone,  but  on  account  of  the  many  destructive 
earthquakes,  it  has  been  found  more  economical  to  use 
wood.  Smyrna  is  a  cit}՛  of  considerable  commercial  impor- 
tance, and  on  an^՛  week-day  long  lines  of  camels  can  be  seen 
filing  in  and  out  of  the  city  loaded  with  cotton,  raisins,  figs 
and  fresh  fruits.  Indeed,  Smyrna  is  the  chief  seaport  in 
Asia  Minor,  and  has  the  advantage  of  a  good  harbor, 
which,  in  ancient  times,  was  said  to  be  self-closing. 

The  Bezenstein,  or  market-place,  is  of  considerable  inter- 
est to  the  foreigner  with  its  large  stock  of  goods  of  all 
kinds. 

Another  place  of  interest  is  the  Homerium,  a  library 
dedicated  to  Homer. 

Smyrna  has  a  population  of  over  200,000.  Gas  w^orks, 
street  cars  and  several  railroads  are  the  evidences  of  her 
prosperit}՛.  It  contains  twelve  churches — three  Greek,  three 
Catholic,  four  Protestant  and  one  Armenian.  There  are 
also  four  newspapers,  one  of  which  is  Armenian. 

From  the  fact  that  the  city  was  the  seat  of  one  of  the 
churches  to  which  St.  John  was  commanded  to  write,  and 
because  of  its  manj^  historical  and  religious  associations,  the 
name  of  Smyrna  will  live  on,  long  after  the  citv  itself  has 
passed  away. 


THE   SEVEN   CHURCHES   OF   ASIA.  33 

THE  EPISTLE  TO  THE  CHURCH  OF   PERGAMOS. 

REV.  II.  12-17. 
THIRD  CHURCH. 

And  to  the  angel  of  the  church  in  Pergamos  write:  These  things  saith 
he  who  hath  the  sharp  sword  with  two  edges: 

I  know  thy  works  and  where  thou  dwellest,  even  where  Satan's  seat  is: 
and  thou  holdest  fast  my  name,  and  hast  not  denied  my  faith,  even  in 
those  days  wherein  Antipas  was  my  faithful  martyr,  who  was  slain  among 
you,  where  Satan  dwelleth. 

But  I  have  few  things  against  thee,  because  thou  hast  there  them  that 
hold  the  doctrine  of  Balaam,  who  taught  Balak  to  cast  a  stumbling-block 
before  the  children  of  Israel,  to  eat  things  sacrificed  unto  idols,  and  to 
commit  fornication. 

So  hast  thou  also  them  that  hold  the  doctrine  of  the  Nicolaitans, 
which  thing  I  hate. 

Repent;  or  else  I  will  come  unto  thee  quickly,  and  will  fi.ght  against 
them  with  the  sword  of  my  mouth. 

He  that  hath  an  ear,  let  him  hear  what  the  spirit  saith  unto  the 
churches:  To  him  that  overcometh  will  I  give  to  eat  of  the  hidden  manna, 
and  will  give  him  a  white  stone,  and  in  the  stone  a  new  name  written, 
which  no  man  knoweth  saving  he  that  receiveth  it. 

PERGAMOS. 

The  valley  in  which  Pergamos  reposes  is  one  of  the  most 
fertile  in  the  world.  The  modern  Pergamos,  situated  be- 
neath a  precipitous  hill  on  the  banks  of  the  Caucus,  occu- 
pies the  same  site  as  the  ancient  cities. 

Third  in  importance  in  Asia  Minor,  Pergamos  owes  her 
prosperity  to  the  commercial  advantages  afforded  b}՛  her 
connection  with  the  seaboard,  twenty  miles  distant. 

He  who  first  mentions  Pergamos  in  history  is  Xeno- 
phon.  In  his  'Anabasis'  he  tells  us  that  Lysimides,  a  great 
general,  built  a  castle  and  defences  at  the  summit  of  the 
bill,  back  of  the  city,  in  which  to  hide  his  treasures.     In 


34?  UNDER  ORIENTAL  SKIES. 

later  years  this  hill  became  the  acropolis  of  Pergamos, 
and,  to-day,  the  ruins  of  walls  lie  scattered  about,  whose 
architecture  tells  that  they  were  erected  by  the  Greeks 
many  centuries  ago. 

Among  other  interesting  remnants  on  the  acropolis 
are  the  remains  of  a  palace  inhabited  by  various  kings, 
for  Pergamos  was  once  the  flourishing  capital  of  the 
surrounding  provinces.  Eumenese,  its  greatest  king,  con- 
tributed much  to  the  city's  prosperity,  presenting  it  with 
a  valuable  library  of  two  hundred  thousand  volumes, 
which  was  the  rival  of  Alexandria's  in  Egypt.  With  this 
library,  Pergamos  rapidly  grew  to  be  one  of  the  most 
influential  cities  of  the  East,  and,  because  of  its  culture, 
came  to  be  known  as  the  "Eastern  Athens." 

There  are  some  walls  still  standing,  near  the  river's 
edge,  which  some  suppose  to  have  formed  the  building 
which  contained  the  library;  but  this  is  highly  improb- 
able, for  its  architecture  would  rather  betray  it  to  have 
been  a  Grecian  church.  Two  towers  rise  on  either  side, 
in  which  it  would  seem  stood  altars  devoted  to  the 
Grecian  religion.  In  later  years,  this  structure  was  con- 
verted into  a  Christian  church,  the  "Church  of  St.  John.'' 
Fragments  of  marble  and  pieces  of  Corinthian  pillars  lie 
all  around  this  Basilica,  but  the  marble  is  gradually  being 
carried  away  for  tombs  in  the  neighboring  Turkish  grave- 
yard. 

To  the  antiquarian,  Pergamos  is  filled  with  interesting 
relics.     Very  curious,  to  the  general  traveler,  are  the  tun- 


THE  SEVEN   CHURCHES   OF   ASIA.  35 

nels  beneath  the  streets,  and  even  houses,  in  which  a  great 
many  people  had  their  homes,  as  the  Turk  expresses  it, 
" neither  on  earth  nor  in  heaven."  These  tunnels  are  built 
so  strong  and  durable  that  foundations  of  large  buildings 
rested  upon  them. 

A  river  flows  through  the  center  of  the  city,  across 
which  are  thrown  five  massive  bridges,  marvels  of  art 
and  beautՅ^  Their  history  can  be  read  in  their  archi- 
tecture, for  the  main  structure  is  Grecian  and  the  repairs 
Roman,  and  by  this  alone  it  is  easy  to  tell  w^hich  had 
the  later  ascendency. 

But  most  unique  and  ingenious  was  the  amphitheater 
in  the  western  part  of  the  town,  with  a  river  flowing 
through  its  center,  and  so  constructed  as  to  be  filled  with 
water,  no  doubt  for  the  display  of  aquatic  spectacles. 

What  John  writes  concerning  Pergamos  is  the  most 
interesting  of  all  the  epistles  to  the  churches.  It  speaks 
of  "Antipas,  my  faithful  martyr,  who  was  slain  among 
you  where  Satan  dwelleth." 

Tradition  relates  that  Antipas  was  put  to  death  in 
a  horrible  manner,  namely,  by  being  placed  in  a  brazen 
bull  and  slowly  roasted. 

The  city  was  famous  also  for  her  heathen  temples 
dedicated  to  Zeus,  Apollo,  Athens,  Jupiter,  Minerva,  Venus 
and  Bacchus,  all  standing  in  a  sacred  grove.  (Tacitus, 
"Annal,"  III.,   63;   Xenophon,   "Arab,"   VII.,   8-23.) 

John  also  speaks  of  Pergamos  as  being  the  place 
"where  Satan's  seat  is."       Much    of  the    religion  of  the 


36 


UNDER   ORIENTAL  SKIES. 


people  of  Pergamos  was  connected  with  impurit\՛  and 
licentiousness,  and  the  worship  of  Aesculepius  prevailed 
largely,  to  which  John  ma^^  have  referred ;  but  now,  as 
at  that  time,  there  are  those  that  hold  fast  to  Chris- 
tianity,  and  the  Church  still   flourishes. 


THE  EPISTLE  OF  THE  CHURCH  OF  THYATIRA. 

REV.  II:  18-29. 
FOURTH  CHURCH. 

And  unto  the  angel  of  the  church  in  Th^-atira  write:  These  things 
saith  the  Son  of  God,  who  hath  his  eyes  Hke  unto  a  flame  of  fire,  and  his 
feet  are  Hke  fine  brass : 

I  know^  thy  works,  and  charit3-,  and  service,  and  faith,  and  thj՛ 
patience,  and  thy  works ;   and  the  last  to  be  more  than  the  first. 

Noth withstanding  I  have  a  few  things  against  thee,  because  thou 
suflerest  that  woman  Jezebel,  which  calleth  herself  a  prophetess,  to  teach 
and  seduce  mj՛  servants  to  commit  fornication,  and  to  eat  things  sacrificed 
unto  idols. 

And  I  gave  her  space  to  repent  of  her  fornication  ;  and  she  repented  not. 

Behold,  I  will  cast  her  into  a  bed,  and  them  that  commit  adulter3՛  with 
her  into  great  tribulation,  except  the3^  repent  of  their  deeds. 

And  I  will  kill  her  children  with  death;  and  all  the  churches  shall  know 
that  I  am  He  that  searcheth  the  reins  and  hearts,  and  I  will  give  unto  every 
one  of  3'ou  according  to  \'our  works. 

But  unto  j'ou  I  sa^՛,  and  unto  the  rest  in  Thvatira,  as  mauA՛  as  have 
not  this  doctrine,  and  which  have  not  known  the  depths  of  Satan,  as  they 
speak ;  I  will  put  upon  հ՚օա  none  other  burden. 

But  that  which  \'e  have  already,  hold  fast  till  I  come. 

And  he  that  overcometh,  and  keepeth  m\՛  works  unto  the  end,  to  him 
will  I  give  power  over  the  nations : 

And  he  shall  rule  them  with  a  rod  ot  iron ;  as  vessels  of  a  potter  shall 
the\՛  be  broken  to  shivers:  even  as  I  received  of  mv  father. 

And  I  will  give  him  the  morning  star. 

He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  unto  the 
churches. 


THE   SEVEN    CHURCHES   OF   ASIA.  37 

THYATIRA. 

For  a  number  of  centuries  the  site  of  the  ancient  Thj^a- 
tira  was  unknown.  Much  discussion  has  arisen  concerning 
the  matter,  but  now  it  is  almost  universally  agreed  that  the 
modern  Ak-Hissar,  "the  white  castle,"  is  the  place. 

If  we  look  for  ruins  we  are  disappointed,  for  there  are 
hardly  anj^  worth  mentioning ;  in  fact  the  city  is  the  least 
interesting  of  all  the  seven,  for  here  w^e  see  no  ancient 
temples,  no  amphitheaters  or  crumbling  palaces. 

It  is  true  that  on  the  edge  of  the  city  a  few  fragments  of 
pillars  and  friezes  are  scattered,  but  this  is  all  there  is  to 
indicate  the  existence  of  the  ancient  Thyatira. 

How  can  this  be  accounted  for  ?  Partly  in  the  fact  that 
the  city  is  in  a  prosperous  commercial  center  to-day,  and  as 
fast  as  commerce  increases,  relics  disappear.  That  this  has 
had  something  to  do  with  it,  there  is  no  doubt. 

ThA^atira  is  situated  in  the  north  of  Lydia,  on  the  banks 
of  the  river  Lycus.  Near  by  is  a  solitary  and  desolate  plain, 
the  plain  of  Antiocus.  Here  was  present  in  battle  Antio- 
chus  the  Great.  Here  also  stood  two  commanders  who 
had  decided  the  fate  of  Rome  and  Carthage  on  the  field  of 
Zama,  Scipio  and  Hannibal. 

In  this  city  there  are  nine  mosques  and  one  Greek 
church.  No  Christian  church  exists  there  to-day.  There  are 
also  a  few  Greek  and  Armenian  priests  in  Thyatira,  which 
is  under  the  ecclesiastical  jurisdiction  of  the  Bishop  of 
Ephesus.  About  two  or  three  hundred  Armenians  reside  in 
Thyatira. 


38 


UNDER  ORIENTAL  SKIES. 


Probably  it  was  the  commerce  in  purple  dye  that 
brought  the  city  in  contact  with  Christianity,  for  when  St. 
Paul  was  in  Philippi,  he  says:  "On  the  Sabbath  day  we 
went  out  by  a  river  side  where  prayer  was  wont  to  be  made 
and  we  sat  down  and  spoke  unto  the  women  which 
resorted  thither ;  a  prophetess  to  seduce  my  servants  to 
commit  fornication  and  to  eat  things  sacrificed  unto  idols." 

The  remains  of  the  Apocalyptic  Church  cannot  be 
identified.  Some  afiirm  that  it  stood  near  the  Turkish 
cemetery,  and  that  its  ruins  are  among  those  of  other 
edifices  that  form  a  mound  close  b}՛.  Others  w^ith  as  much 
confidence  assert  that  its  remains  are  to  be  found  in  the 
town,  not  far  from  the  little  Armenian  church,  where  several 
broken  columns  lie.    Perhaps  neither  site  is  the  correct  one. 

Doubtless  the  religious  impurities  here  mentioned  in 
time  destroyed  all  Christianity  of  a  true  nature,  and  to-day 
Thyatira  has  not  one  place  where  Christian  worship  is 
conducted. 


THE   EPISTLE  TO   THE   CHURCH   OF   SARDIS. 

REV.  III..  1-6. 

FIFTH  CHURCH. 

And  unto  the  angel  of  the  Church  in  Sardis  write :  These  things  saith 
he  that  have  the  seven  Spirits  of  God,  and  the  seven  stars;  I  know  thy 
works,  that  thou  hast  a  name  that  thou  Hvest,  and  art  dead. 

Be  watchful,  and  strengthen  the  things  which  remain,  that  are  ready 
to  die;  for  I  have  not  found  thy  works  perfect  before  God. 


THE  SEVEN   CHURCHES  OF  ASIA.  39 

Remember,  therefore,  how՛  thou  hast  received  and  heard,  and  hold  fast, 
and  repent.  If  therefore  thou  shalt  not  watch,  I  will  come  on  thee  as  a 
thief,  and  thou  shalt  not  know  what  hour  I  will  come  upon  thee. 

Thou  hast  a  few  names  even  in  Sardis  which  have  not  defiled  their 
garments;  and  the\՛  shall  walk  with  me  in  white:  for  they  are  worthy. 

He  that  overcoraeth,  the  same  shall  be  clothed  in  white  raiment;  and  I 
w^ill  not  blot  out  his  name  out  of  the  book  of  life,  but  I  w^ill  confess  his 
name  before  my  Father,  and  before  his  angels. 

He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  unto  the 
churches. 

SARDIS. 

Half  waj^  between  Smyrna  and  Philadelphia,  under  the 
snow-capped  Tmolus  range,  in  the  valley  of  Hermus  river, 
the  ruins  of  ancient  Sardis  lie. 

If  we  climb  to  the  summit  of  a  rocky  hill  in  the  southern 
end  of  the  town  in  the  early  morning,  a  little  after  sunrise, 
we  will  obtain  an  excellent  view  of  the  country  about  and 
the  town  beneath  our  feet. 

We  are  standing  on  what  was  formerly  the  Acropolis. 
All  around  us  are  piles  of  stone  that  once  composed  a  strong 
line  of  fortifications.  Looking  southward  we  see  the  snow- 
crowned  peaks  of  the  mountains. 

Across  the  plain  the  river  Hermus  gradually  widens  as 
it  seeks  to  lose  itself  in  the  sea.  Bej-ond,  glistening  in  the 
sunlight  is  Lake  Gyges,  so  named  after  the  traditional 
founder  of  the  cit}՛,  who  is  supposed  to  have  lived  about 
718  B.  C.  Near  the  lake  are  seventy  or  eighty  mounds,  the 
graves  of  ancient  kings,  the  Necropolis  of  Sardis. 

In  the  centre  of  these  mounds  is  one,  higher  than  the 
others,  built  in  honor  of  Alyates,  a  famous  military  king, 
who  conquered  all  Asia  Minor  and  placed  it  under  his  rule. 


40 


UNDER   ORIENTAL  vSKIES. 


From  a  cleft  in  the  mountain  side,  the  classic  stream 
Pactolus  gushes  forth  and  winds  partially  around  the  hill 
upon  which  we  stand.  It  was  on  the  bank  of  this  stream 
that  Sophocles  pictures  the  Goddess  Cybele,  and  on  its 
bank  are  the  ruins  of  a  magnificent  temple  erected  in  her 


y?^ 


•'  ':-^^A-::^h^e^^:-'^>J^^ikii'yiJS^'-՛- 


ACROPOLIS    (general    VIEW). 

name.  This  was  the  finest  piece  of  architecture  in  Sardis. 
There  are  only  two  columns  remaining  to-day,  and  critics 
pronounce  them  the  finest  Ionic  columns  in  existence.  It  is 
to  be  deplored  that  the  temple  of  Sardis  is  not  in  a  better 
state  of  preservation,  that  we  might  conceive  something  of 


42  UNDER  ORIENTAL  SKIES. 

its  former  grandeur.  Most  of  the  marble  that  composed  it 
jhas  been  carried  away  by  the  Turks. 

At  a  turn  in  the  river,  parts  of  the  wall  that  belonged 
to  the  famous  palace  of  Croesus  still  stand.  This  palace 
or  "Gerusia,"  a  massive  and  impressive  structure,  was  the 
residence  of  the  wealthy  Croesus  of  history.  Two  cham- 
bers still  remain  in  perfect  condition.  The  walls  of  this 
edifice,  ten  and  one-half  feet  in  thickness,  were  built  of 
brick  and  faced  with  the  finest  marble. 

As  our  eye  scans  the  city,  in  the  plains  below  we  notice 
■what  were  formerly  the  basements  of  buildings,  rising  above 
the  ground.  These  basement  walls  were  once  many  feet 
below  the  surface,  and  their  present  condition  is  due  to 
the  inundations  and  storms  which  have  gradualh՛  washed 
away  the  ground  about  them. 

Sardis  is  noted  in  history  as  a  capitol  of  the  ancient 
kingdom  of  Lj-dia,  and  also  as  a  repository  of  the  immense 
riches  of  Croesus. 

The  Lydians  are  supposed  to  have  taught  the  world 
how  to  coin  gold  and  silver. 

When  Sardis  was  at  the  height  of  prosperity,  Solon 
walked  among  its  magnificent  buildings,  and  Xerxes  made 
it  the  headquarters  of  his  large  army  during  the  winter  pre- 
4ceding  his  invasion  of  Greece. 

It  is  not  certainh-  known  when  or  by  whom  Chris- 
tianity was  introduced  into  Sardis,  although  some  claim 
that  St.  John  preached  there.  It  was  to  this  church  St. 
John  was  commanded  to  write :  "  Be  watchful  and  strengthen 


THE  SEVEN  CHURCHES  OF  ASIA. 


43 


the  things  which  remain  that  are  ready  to  die,  for  I  have 
not  found  th\՛  works  perfect  before  God." 

Historical  Sardis  is  no  more.  Its  churches  have  per- 
ished, and  not  so  much  as  their  ruins  can  be  discovered 
to-day. 


PALACE   OF   CROESUS. 


Temples  that  were  once  the  finest  in  the  world  have  met 
destruction  by  earthquake  and  fire;  the  gorgeous  palace  of 
Croesus  is  the  abode  of  the  owl  and  the  jackal,  and  the 
streets  that  once  swarmed  with  a  busy  and  prosperous 
population  are  to-day  deserted. 


44  UNDER  ORIENTAL  SKIES. 

THE  EPISTLE  TO  THE  CHURCH   OF   PHILADELPHIA. 

REV.  Ill,  7-15. 
SIXTH  CHURCH. 

And  to  the  angel  of  the  church  in  Philadelphia  write:  These  things 
saith  he  that  is  holy,  he  that  is  true,  he  that  hath  the  key  of  David,  he  that 
openeth  and  no  man  shutteth ;  and  shutteth,  and  no  man  openeth ; 

I  know  thy  works :  behold  I  have  set  before  thee  an  open  door,  and  no 
man  can  shut  it:  for  thou  hast  a  little  strength,  and  hast  kept  my  word 
and  hast  not  denied  my  name. 

Behold,  I  will  make  them  of  the  sj'nagogue  of  Satan,  which  say  they  are 
Jews,  and  are  not,  but  do  lie;  behold,  I  will  make  them  to  come  and  wor- 
ship before  thy  feet,  and  to  know  that  I  have  loved  thee. 

Because  thou  hast  kept  the  word  of  my  patience,  I  also  will  keep  thee 
from  the  hour  of  temptation,  which  shall  come  upon  all  the  world,  to  try 
them  that  dwell  upon  the  earth. 

Behold,  I  come  quickly:  hold  that  fast  which  thou  hast,  that  no  man 
take  thy  crown. 

Him  that  overcometh  will  I  make  a  pillar  in  the  temple  of  my  God,  and 
he  shall  go  no  more  out:  and  I  will  write  upon  him  the  name  of  my  God, 
and  the  name  of  the  city  of  my  God,  which  is  New  Jerusalem,  which 
Cometh  down  out  of  Heaven  from  my  God  :  and  I  will  write  upon  him  my 
new  name. 

He  that  hath  an  ear,  let  him  here  what  the  Spirit  saith  unto  the 
churches. 

PHILADELPHIA. 

Taking  Smyrna  as  a  starting  point,  and  traveling  east- 
ward in  the  Yalley  of  Hermus,  called  by  Homer  on  account 
of  its  beauty  the  "Asian  Meadow,"  we  reach  the  suburbs  of 
Philadelphia,  a  distance  of  68  miles  from  the  seacoast. 

The  cit\՛,  founded  and  named  by  Attains  Philadelphus, 
is  beautifully  located  upon  a  plain  at  the  foot  of  the  Mount 
Tmolus  range,  near  the  southern  bank  of  the  river  Coga- 
mus. 


THE   SEVEN    CHURCHES   OF   ASIA.  45 

The  water  of  this  river  is  peculiarly  suited  for  dyeing 
purposes,  and  consequently  the  city  is  the  resort  of  numbers 
of  Armenian  merchants. 

The  best  view  is  obtained  from  the  eastern  slope  of 
Mount  Tmolus.  There,  at  the  outskirts  of  the  city,  exten- 
sive vineyards  can  be  seen  stretching  away  in  the  dis- 
tance. 

Massive  walls  once  closed  the  cit}՛  in  a  square,  but  are 
now  in  a  ruined  condition.  With  this  exception,  Philadel- 
phia is  almost  entirely  free  from  ruins  of  any  sort,  most  of 
the  buildings  standing  to-day  having  been  erected  in  com- 
paratively recent  years.  This  can  be  accounted  for  b}՛  the 
fact  that  earthquakes  are  frequent  and  destructive,  making 
it  impossible  for  buildings  to  stand  anv  great  length  of 
time. 

One  and  one-half  miles  from  the  city  wall,  the  traveller 
is  shown  a  monument  said  to  be  erected  of  the  bones  of 
Christians  who  dared  to  resist  the  invading  Turks  about 
the  year  1291.  Whether  or  no  this  monument  is  made  of 
Christian  bones,  it  is  true  that  the  Philadelphian  Christians 
have  always  proved  themselves  zealous  in  their  religion,  and 
have  always  defended  their  cit\-  Irom  the  depredations  of 
invaders. 

There  are  twenty-five  so-Ccilled  Christian  churches,  but 
services  are  confined  to  five  of  this  number.  What  was 
once  the  most  prosperous,  the  "Church  of  St.  John,"  is  now 
converted  into  a  Turkish  mosque,  and  the  worship  of  God 
is  supplanted  by  the  Mohammedan  faith. 


46 


UNDER   ORIEXTAI.   SKIES. 


The  Philadelphian  was  the  purest  of  all  the  seven 
churches  when  St.  John  wrote,  and,  considering  the  harass- 
ing invasions  to  which  the}՛  have  been  subject,  the  people 
have  well  preserved  their  pristine  purit\՛  of  religion. 


THE    EPISTLE    TO    THE    CHURCH    OF    LAODICEA. 

REV.   III.,    14-22. 
SEVENTH    CHURCH. 

And  unto  the  angel  of  the  Church  of  the  Laodiceans  write:  These 
things  saith  the  Amen,  the  faithful  and  true  witness,  the  beginning  of  the 
creation  of  God : 

I  know  thy  works,  that  thou  art  neither  cold  nor  hot  ;  I  would  thou 
wert  cold  or  hot. 

So  then  because  thou  art  lukewarm,  and  neither  cold  nor  hot,  I  will 
spew  thee  out  of  my  mouth. 

Because  thou  safest,  I  am  rich,  and  increased  with  goods,  and  have 
need  of  nothing;  and  knowest  not  that  thou  art  wretched,  and  miserable, 
and  poor,  and  blind,  and  naked  : 

I  counsel  thee  to  buy  of  me  gold  tried  in  the  fire,  that  thou  mayest  be 
rich;  and  white  raiment,  that  thou  ma3'est  be  clothed,  and  that  the  shame 
of  thy  nakedness  do  not  appear;  and  anoint  thine  eyes  with  eyesalve,  that 
thou  nia3'est  see. 

As  many  as  I  love,  I  rebuke  and  chasten;  be  zealous  therefore  and 
repent.  Behold  I  stand  at  the  door,  and  knock :  if  any  man  hear  my  voice, 
and  open  the  door,  I  will  come  in  to  him  and  will  sup  with  him,  and  he 
with  me. 

To  him  that  overcometh  will  I  grant  to  sit  with  me  in  my  throne,  even 
as  I  also  overcame,  and  am  set  down  with  m^-  Father  in  his  throne. 

He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  unto  the 
churches. 


THE  SEVEN   CHURCHES   OF   ASIA.  47 

LAODICEA. 

One  hundred  and  thirt\՛  miles  southeast  from  Smyrna,  in 
Asia  Minor,  on  a  cluster  of  seven  small  hills,  lie  the  ruins  of 
a  once  beautiful  cit}՛.  Of  temples  and  theatres  and  a  dense 
population  of  people,  naught  remains  to-day  save  piles  of 
broken  marble  and  a  solitary  graveyard.  "Desolation" 
seems  to  be  the  first  word  that  suggests  itself  to  the 
traveller. 

The  ruins  of  Laodicea,  upon  the  sides  of  the  lofty  chain 
of  Messogis,  are  three  or  four  miles  in  circumference.  At  the 
north  end  is  an  old  but  massive  stone  bridge,  from  which  a 
road  leads  to  a  three-arched  entrance  in  the  city  wall,  parts 
of  which  still  remain. 

An  immense  amphitheatre,  finished  by  the  Roman 
emperor  about  86  A.  D.,  still  stands,  and  is  in  an  excellent 
state  of  preservation.  Ten  years  were  consumed  in  the 
erection  of  this  amphitheatre,  which  is  one  thousand  feet 
square  and  capable  of  seating  thirty  thousand  people.  At 
the  entrance,  on  the  moulding,  there  are  the  remains  of  a 
Greek  inscription.    It  is  translated  as  follows : 

To  the  Emperor  Titus  Caesar  Augustus  Vespasian,  seven  times  Consul, 
son  of  the  Emperor,  the  Governor  Vespasian,  and  to  the  people — Nico- 
stratus  the  younger,  son  of  Lycias,  son  of  Nicostratus,  dedicated 
at  his  own  expense — Xicostratus  .  .  .  his  heir,  having  completed  what 
remained  of  the  work,  and  Marcus  Alpius  Trajanus,  the  Pro-Consul, 
having  consecrated  it." 

This  inscription  proves  that  this  structure  was  con- 
structed after  St.  John  saw  the  vision  on  Patmos.      A  little 


48 


UNDER   ORIENTAL  SKIES. 


north  of  the  amphitheatre  the  remains  of  three  theatres  can 
be  seen.  One  of  them  is  four  hundred  and  fifty  feet  in 
diameter. 

There  were  at  one  time  three  Christian  churches,  but  the 
ruins  of  them  are  in  such  a  scattered  condition  that  it  is 
impossible  to  locate  them  with  any  certainty. 

Truly  the  prophecy  uttered  in  the  third  chapter  of 
Revelation  has  been  fulfilled  in  the  entirety  of  the  city's 
destruction.    There  is  neither  house  nor  mosque. 

Laodicea  was  at  the  height  of  its  prosperity  about  the 
beginning  of  the  Christian  era,  when  it  conducted,  despite 
its  inland  position,  an  extensive  trade  in  wool.  Soon 
Grecian  art  was  introduced,  and  later  a  school  of  medicine 
w^as  founded  which  became  known  world  wide. 

Its  dechne  may  be  attributed  to  the  fall  of  the  Roman 
empire,  although  constant  earthquakes  occurring  in  the 
locality  had  much  to  do  with  its  depopulation.  No  other  of 
the  seven  cities  shows  the  marks  of  the  visitations  of  God  as 
does  I.,aodicea. 

Smyrna,  one  hundred  and  thirty  miles  awaj^  still  stands 
and  is  inhabited  to  this  day,  but  with  the  exception  of  a  few 
who  live  in  the  empty  tombs,  Laodicea  is  the  abode  of  none 
but  the  foxes  and  eagles  of  the  country  about. 

The  city  has  some  historic  interest,  for  two  important 
councils  of  the  earl}՛  church  were  held  here,  one  of  which 
divided  the  scriptural  canon  from  the  Apocalj^s^»  and 
here  was  the  seat  of  a  metropolitan.  It  is  highly  probable 
that  it  was  the  field  of  some  of  Paul's  labors,  although  this 
is  not  yet  established.  The  city  is  known  to-day  by  the 
name  Eskihissar,  meaning  "Old  Castle."  It  was  originally 
known  as  Diospolis,  the  "  Cit\՛  of  Great  God." 


ARMENIA.* 


"It  would  be  difficult  to  point  out  a  more  delightful,  soul-inspiring 
mysteriously  fascinating  country  on  the  surface  of  the  globe  than  Armenia 
.  .  .  Withersoev'er  we  turn  our  steps,  to  the  north,  south,  east  or  west, 
the  ground  we  tread  is  hol3՛.  It  is  history — stratified. — E.  H.  B.  Lanin, 
London,  England. 

ARMENIA,  now  in  the  most  part  subservient  to  the 
Turkish  Empire,  is  the  fountain-head  of  antiquity. 
She  is  most  ancient  among  the  ancient — a  land  of  awe  and 
marvels.  Her  shrines,  rocks,  rivers,  vallej^s  and  mountains 
— silent  witnesses  of  pre-historic  contentions  and  of  chang- 
ing fortunes — are  replete  with  memorials  which  date  back 
to  the  beginnings  of  the  life  and  growth  of  infant  humanity. 
The  murmuring  of  her  soft  breezes  wafts  to  the  listening  ear 
the  sweet  strains  which  once  rose  from  the  terrestrial  para- 
dise to  mingle  with  the  melodies  of  the  celestial — a  land 
where  man  first  communed  with  his  God  ! 

In  the  earliest  ages  of  the  world,  long  before  the  nations 
and  peoples  of  recorded  history  existed  and  flourished,  the 
human  race  had  its  home  in  Armenia.  Here  was  spoken  a 
common  language,  here  was  a  common  monotheistic 
religion  and  civil  government,  and  from  here,  when  the  race 

"From  a  lecture  delivered  by  the  author  in  Y.  M.  C.  A.  Hall,  Cleveland, 
Ohio,  November  2,  1892. 

49 


50 


UNDER  ORIENTAL  SKIES. 


grew  and  multiplied,  were  scattered  her  people  over  all  Asia, 
and  Europe. 

The  position  of  Central  Armenia,  at  the  opening  be- 
tween the  Caspian  and  Black  Seas,  facilitated  the  immediate 
extension  of  the  post-diluvian  people.  Some  writers  on  the- 
Aryan  controversy  claim  that  the  Hindookoosh  mountains 
form  the  oldest  home  and  distributing  point.  We 
contend  that  geographical  position,  Holy-writ,  modern 
history,  scientific  research,  archeology  and  tradition  favor 
Armenia  as  the  primitive  home  from  which  eastern  and 
western  Aryans  originated.  Mt.  Ararat,  where,  according 
to  the  testimony  of  the  scriptures,  Noah's  ark  rested,  is  in 
the  central  province  of  Armenia.  Some  yet  question  whether 
the  mountain  of  the  flood  is  the  Ararat  of  Armenia,  and 
thus  shift  and  drift  the  poor  old  ark  from  its  restful  abode, 
hither  and  thither— some  to  Mount  Meiru  of  India,  some  to- 
the  Kurdish  mountains  of  Central  Asia. 

What  more  decisive  proof  can  we  have  of  the  diluvian 
narrative  than  the  clear  and  precise  topographical  reference 
in  the  scriptures— Gen.  viii.,  4:  **In  the  seventh  month,  on 
the  seventeenth  day  of  the  month,  the  ark  rested  upon  the֊ 
mountains  of  Ararat."  Remarkably  harmonious  are  our 
indigenous  traditions  with  Biblical  document.  There  is  a 
commemoration  of  the  fact  in  the  name  of  a  village  at  the 
entrance  to  the  glen  on  the  northeast  foot  of  Mount 
Ararat,  called  Arghuri,  meaning  "he  planted  the  vine,"՜ 
where  the  Noah's  vineyard  is  still  pointed.  In  1840  a 
tremendous  catastrophy  buried  the  oldest  village  and  the 


ARMENIA. 


51 


vineyard ;  however,  it  is  alleged  that  a  vine  stock  planted 
by  the  patriarch's  hand  (Gen.  iv.,  2)  still  bears  grapes.  Not 
far  from  Arghuri  is  Manard,  "the  mother  lies  here," 
referring  to  the  burial  ground  of  Noah's  wife.  In  a  little 
distance  is  the  city  of  Eravan,  "visible,"  where  the  rescued 
righteous  first  beheld  the  dry  land  when  the  immense  ocean 
of  the  ravaging  waters  subsided.  Then  the  town  Nakchvan 
"first  habitation,"  indicating  the  primeval  dwelling  of 
man. 

In  these  traditional  spots  the  simple  and  credulous 
Christian  of  Armenia  believes  as  manifest  traces  of  the 
diluvian  period.  Mount  Ararat  is  known  among  them  as 
"masis,"  or  "the  mother  of  the  world."  It  was  also  held 
by  the  ancient  geographers  that  she  was  the  center  of  the 
world.  The  Persian  traditions,  too,  in  regard  to  this  moun- 
tain, are  quite  parallel  with  those  of  the  Armenian. 
They  call  it  Kuhi-Nuh,  "the  mountain  of  Noah."  Thus  not 
only  have  we  the  evidence  of  the  Bible,  but  our  traditions 
and  the  testimony  of  the  old  geographers  are  sufficient 
proof  to  sustain  us  in  our  belief  that  Armenia  was  the 
cradle  of  the  human  race. 

Let  me  trace  our  country՛  to  still  earlier  periods.  It  was 
a  prevailing  view  among  the  ancient  Latin  and  Greek  inter- 
preters of  the  Bible,  that  after  the  flood,  the  human  race, 
through  righteous  Noah,  found  a  safe  home  in  the  very 
region  which  had  sheltered  its  cradle.  Surely  the  Divine 
wisdom  had  a  lesson  to  teach  the  erring  man,  in  restoring 
him  the  same  abode  from  whence  he  has  been  once  ban- 


52  UNDER  ORIENTAL  SKIES. 

ished.  And  how  wonderfulh՛,  again,  does  the  topography 
of  Eden,  as  given  in  the  second  chapter  of  Genesis,  coincide 
՝with  the  natural  characteristics  of  the  region  of  to-da\'I 
Notwithstanding  some  obvious  mixture  of  error  in  these 
traditions,  undoubtedly  they  retain  their  bases  in  realitA՛, 
with  essential  marks  of  truth.  Streams  of  history,  radiat- 
ing from  a  common  centre,  have  been  transmitted  from 
generation  to  generation,  with  some  of  the  greatest  events 
inscribed  upon  solid  rocks,  that  the  succeeding  generations 
might  not  lose  the  thread  of  history.  What  had  transpired 
prior  to  the  deluge,  one  person,  such  as  Lameck,  the  Son  of 
Mathuselah,  who  lived  from  the  daj's  of  father  Adam  to  the 
second  progenitor  of  mankind,  would  have  been  sufficient 
to  communicate  all  particular  events  to  Eber,  Isaac  and 
Levi,  and  from  these  patriarchs  the  thread  must  easily  have 
followed  to  Moses  himself.  Should  not  the  Armenians,  who 
sprung  from  a  remotest  ancestry,  rightfully  suppose  such  a 
chain  among  their  progenitors,  which  would  justif}^  their 
historical  tradidions,  especially  in  view  of  the  harmony՛  of 
the  native  traditions  with  the  Bible.  Again,  we  find  various 
claims  as  to  the  location  of  the  Garden  of  Eden.  The  latest 
and  most  absurd  theory  is  its  location  at  the  North  Pole, 
advocating  that  in  the  lapse  of  ages,  the  earth  has  grad- 
ually cooled  off,  consequently  the  first  suitable  place  for 
man  to  live  was  at  the  Arctic  Zone.  What  a  habitable 
paradise  would  such  a  frigid  region  be !  Our  countrj-,  how- 
ever, has  the  earliest  and  the  most  reasonable  of  all  claims. 
Our  land  is  the  natural  center.  Where  the  Tigris,  Euphrates 


ARMENIA.  53 

and  other  rivers  of  the  Paradise  still  flow,  the  identity  of 
these  streams  alone  should  banish  all  doubt.  The  very 
odors  of  the  forests  are  of  singular  fragrance.  Indigenous 
plants  of  great  variety՛  and  hue  bloom  here,  which  refuse  to 
lend  their  beauty  and  ravishing  odors  to  any  foreign  clime. 
Her  numerous  birds,  too,  with  their  man^՛  qualities,  adorn 
and  enliven  the  enchanting  landscapes.  Robert  Curzon 
gives  us  a  list  of  over  one  hundred  and  seventy  kinds  of 
birds  in  an  Armenian  city,  ennumerating  them  one  by  one 
with  their  particular  names  and  families.  He  says :  "  I  have 
no  power  to  do  them  justice.  The  number  of  various  kinds 
of  birds  which  breed  on  the  great  plain  is  so  prodigious  as 
to  seem  almost  incredidible  to  those  who  have  not  seen 
them,  as  I  often  have,  covering  the  earth  for  miles  and 
miles,  so  completely  that  the  color  of  the  ground  could  not 
be  seen."  Do  not  all  these  natural  and  scenic  characteristics, 
coupled  with  Biblical  documents  and  native  traditions,  bear 
most  circumstantial  reminiscences  of  the  primitive  ages? 
Surely  the  Armenians  are  justified  in  their  claim  that  the 
beautiful  landscapes  which  were  twice  selected  by  the  Omni- 
potent as  the  cradle  of  the  human  race,  are  in  Armenia; 
that  here  was  embowered  the  original  Eden,  and  here  the 
ark  rested  after  the  deluge.  Armenians  are  thus  ever  proud 
of  their  land  of  fragrant  memories.  But  what  comfort  can 
we  obtain  from  a  banished  home !  Paradise  has  been  lost 
and  transformed  into  a  wild  forest  of  fallen  specimens  of 
humanity,  from  whence  her  wisest  decendants  long  removed 
to  the  remotest  parts  of  the  world.    Some  nations  glory  in 


54  UNDER  ORIENTAL  SKIES. 

their  mam^  past  achievements  and  the  monuments  of 
antiquity;  Rome,  in  her  universal  dominion,  grand 
representatives,  patriotism  and  statecraft  ;  Greece,  in 
her  precious  legacy  of  art  and  letters ;  Egj-pt,  in  her  awe- 
inspiring  ruins  of  ancient  grandeur;  Palestine,  in  her  lofty 
sentiments  of  religious  fervor,  and  Armenia  in  her  pre- 
historic fame  and  the  bloom  of  sacred  memories.  But  may 
we  consider  all  this  past  greatness  worth  much  of  itself? 
The  Holy  Land  has  left  her  Christ. 

The  dust  of  time  and  modern  traffic  has  covered  the 
exquisite  monuments  of  Greek  ideals  and  culture.  They  lie 
buried  in  ruins,  and  slumber  mute  and  silent  in  the  eternal 
death  from  whence  there  is  no  resurrection.  All  roads  no 
longer  lead  to  Rome,  and  the  past  is  as  dead  in  Armenia  as 
elsewhere.  It  is  the  disposition  of  the  nineteenth  century  to 
look  forward  to  the  glories  of  the  future  rather  than  to 
look  backward  to  a  glorious  past.  The  palm  and  not  the 
potato  plant  is  the  s^'mbol  of  progress  and  enlightenment. 
Keep  your  roots  in  the  ground  and  3'our  fruits  in  the  air, 
and  let  not  the  best  part  of  you  be  buried.  The  richer  soil 
your  past  may  furnish  you  to  flourish  on,  the  better,  but 
you  must  bear  fruit  in  the  present.  Who  are  \՚օս  to-da}^  as 
a  nation  or  individual,  is  the  question  of  the  age.  True, 
there  is  an  inspiration  for  the  patriotic  heart  in  looking 
back  upon  the  past  glory  of  his  mother  country ;  and  as  I 
gaze  upon  the  green  hills,  blooming  valley's,  venerable 
mountains,  luxuriant  pastures,  rippling  waters,  the  banks 
of  the  Tigris  and  Euphrates  and  the  slope  of  Ararat,  it  thrills 


ARMENIA.  55 

-m\՛  heart  with  a  deep  pride  in  my  native  country.  There 
our  Armenian  fathers  bravely  fought  at  the  altar  of  civil 
and  religious  liberty— a  land  whose  noble  sons,  the  valiant 
soldiers  of  the  cross,  stood  firm  and  pre-eminent  for  cen- 
turies against  the  sword  and  fire  of  avenging  heathenism. 
Armenia !  the  mother  of  nations,  the  theatre  of  human  and 
super-human  prowess !  the  venerable  shade  of  my  departed 
fathers ! 

The  genius  of  modern  investigation  was  developed  so 
far  from  the  Armenian  landscapes,  that  here,  as  the  latest, 
is  left  the  richest  and  most  profitable  field  that  can  reward 
scholarship  in  every  department  of  human  knowledge.  The 
geologist  has  j'ct  to  trace  the  changes  that  have  created 
lakes  where  cities  stood,  or  turned  rivers  from  their  courses. 
The  botanist  can  here  add  to  the  w^orld's  knowledge  of 
beautiful,  useful  and  aromatic  plants.  Here  philology  has 
an  ample  field  for  the  most  acute  intellect.  The  antiquarian 
can  delve  amid  the  ruins  of  cities  that  were  great  when 
Egypt  was  a  new  country՛.  Ere  Babylon  was  built,  the  men 
whose  names  these  cities  bore  were  fireside  heroes  in  the 
most  civilized  regions  on  the  globe. 

Dr.  George  Smith  of  the  British  Museum,  after  an  ex 
tensive  exploration  in  the  valley  of  the  Euphrates,  gathered 
tons  of  tablets  covered  with  inscriptions,  w^hich  he  trans- 
lated into  English  in  a  large  volume,  in  which  he  has  care- 
fully classified  the  facts  thus  collected.  He  places  column 
beside  column  on  the  same  page,  one  the  Bible  text  and  the 
other  the  text  of  the  tablets,  showing  a  marvellous  agree- 


56  UNDER  ORIENTAL  SKIES. 

ment,  thus  verifying  the  statement  that  modern  scientific 
research  constantly  corroborated  the  truth  of  the  Bible. 
How  happy  do  the  periods  of  geological  construction  agree 
with  the  poetic  account  of  the  creation,  as  given  in  the  Old 
Testament  Scriptures.  I  am  somewhat  proud  to  think  that 
my  native  land  has  been,  and  will  ever  be,  a  growing 
witness  to  the  truth  of  the  Mosaic  record.  Should  the 
reader  be  disposed  to  doubt, let  him  read  Smith's  'Chaldean 
Account  of  Genesis,'  or,  indeed,  any  of  the  modern  works 
that  treat  of  the  wonderful  revelations  unfolded  by  the 
recent  researches  about  the  Tigris  and  Euphrates,  Layard's 
'Ninevah,'  or  Bishop  Newman's  'Thrones  and  Palaces,* 
or  the  'Records  of  the  Past,'  published  by  the  authorities 
of  the  British  Museum. 

Because  of  the  fact  that  Armenia's  political  existence 
has  long  ceased  and  passed  under  alien  powers,  I  shall 
attempt  but  a  brief  description  of  her  natural  character- 
istics and  history.  Armenia,  an  inland  region  of  Western 
Asia,  like  all  lands  of  pre-historic  renown,  is  a  small  country^ 
a  little  larger  than  the  state  of  Pennsylvania,  and  lies 
directly  north  of  the  Mesopotamian  plain,  between  the  Black 
and  Caspian  seas. 

Her  geographical  boundaries,  though  constantly  varied 
at  different  periods,  extended  to  her  largest  limits  under  the 
administration  of  our  kings,  Aram  and  Tigranes  n.,to  the 
Caucasus  on  the  north,  Asia  Minor  on  the  west,  the 
Mesopotamia  on  the  south,  the  Caspian  sea  and  Media  on 
the  east. 


ARMENIA.  57 

In  the  earliest  periods,  our  country  was  divided  into 
Armenia  Major  and  Armenia  Minor.  The  former,  known 
as  Armenia  proper,  was  divided  into  fifteen  provinces,  the 
central  being  the  district  of  Ararat.  The  Armenian  high- 
lands are  the  most  elevated  mountainous  region  of  Western 
Asia,  consisting  of  a  succession  of  rolling  plateaux.  Thus 
Armenia  crowns  the  highest  elevated  region,  with  a  mean 
altitude  of  from  5,000  to  7,000  feet  above  the  level  of  the 
sea,  and  culminating  with  Mount  Ararat,  the  loftiest  in 
Western  Asia,  which  forms  the  centre  of  the  mountain 
system,  with  a  vertical  elevation  of  17,210  feet  above  the 
level  of  the  sea,  or  10,210  feet  above  Araxes  plain,  above 
which  she  reposes. 

The  surface  of  the  country  is  broken  up  by  volcanoes  and 
upheavals,  and  consists  of  a  series  of  terraces,  deep  valleys, 
mountain  masses  and  bleak  plateaux.  Here  and  there  dis- 
location of  rocks  and  mountains,  and  irregularity  of  the 
strata,  afford  convincing  evidences  of  volcanic  devastation. 

From  the  Armenian  plateau,  at  the  front  of  Mount 
Ararat,  arise  the  sources  of  the  rivers  of  Western  Asia.  The 
Tigris,  the  Euphrates,  the  Aras  or  Araxes,  the  Cyrus  (Kur), 
the  Acampsis  and  the  Halys,  all  have  their  sources  within 
her  limits  and  their  estuaries  in  different  seas.  The  two 
first,  with  deep  and  rapid  waters,  flow  southeast  into  the 
Persian  Gulf.  The  Acampsis  (The  Pison  of  the  Bible  by 
some),  rising  from  southwest  of  Erxerum,  fed  and  swollen 
by  various  streamlets,  sweeps  along  with  strong  and 
smooth  current  into  the  Black  Sea.    Araxes  (perhaps  the 


58  UNDER  OIRENTAL  SKIES. 

Glhon  of  the  Bible)  springing,  about  thirty  miles  south 
of  Erzerum,  from  the  side  of  Bingol  or  "Mountain  of  one 
thousand  lakes,"  and  with  beautiful  windings  through 
regions  of  fertility  and  enchantment,  mingles  with  the 
Cyrus,  and  both,  with  northward  and  again  southward 
sweeps  through  the  plain  of  Moghan,  discharge  east  into 
the  Caspian  sea  b}՛  three  mouths,  being  navigable  up  to  the 
point  of  junction.  The  name  of  the  river,  "Araxes,"  is 
supposed  to  commemorate  Araxes,  whose  son  was  drowned 
in  the  rapid  waters.  Xenophon,  however,  traces  its  deriva- 
tion to  Ar-Ax  or  "holy  water,"  which  has  been  dedicated 
to  the  sun.  This  stream  possessed  different  names  at 
various  periods,  commemorative  of  various  events.  The 
Haly's  or  the  modern  Kizil-Irmak,  is  the  most  westerly. 
It  springs  from  verdant  spots,  at  no  great  distance  from  the 
Euphrates,  and  flows  with  rapid  volume  into  the  Black  Sea. 
The  volcanic  soil  of  the  country  is  of  astounding  fertility 
and  yields  abundantly  the  crops  of  wheat,  bark}՛,  apricots, 
maize,  tobacco,  rice  and  other  minor  products.  Here  is 
raised  also  mulberry,  cotton,  grapes  and  a  d\'e  called  yellow 
berry.  Beautiful  vineyards,  smiling  gardens,  orchards  and 
groves  abound  in  many  parts  of  the  countr}^  especially 
in  the  valleys,  where  luxurious  vegetation  would  gladden 
the  heart  of  the  most  critical  epicurean.  Productions  of 
melon,  fig,  granate  and  trees  of  oak,  pine,  ash,  walnut, 
apple,  peach  and  chestnut  abound.  The  land  is  also  rich  in 
corn  and  wine,  hone}՛,  oil  and  olives. 


ARMENIA. 


59 


Her  wealth  and  boundless  resources  are  even  richer  than 
the  richest  province  of  Asia  Minor.  There  are  gold  mines 
on  the  line  of  communication  between  Erzerum  and 
Trebizoud.  The  river  Acampsis,  the  supposed  Pison  of  the 
Eible,  "which  compasseth  the  whole  land  of  Havilah,  where 


A   MOUNTAIN   SCENE. 


there  is  gold,"  runs  through  that  .section  of  the  country 
to-day.  The  mountains  abound  in  treasures  of  silver, 
copper,  iron,  lead,  antimony,  sulphur  and  sulphate, 
especially  in  the  west  and  amongst  the  hills  of  the 
Euphrates.    Export  minerals  comprise  salt  from  Lake  Van, 


60  UNDER  ORIENTAL  SKIES. 

sulphur,  iron  and  alum.  There  are  stones  of  syenite,  jasper, 
marble,  granite  and  porphyry.  Sand  and  limestones  are  the 
prevailing  geological  formation  of  the  country,  and  are 
particularly  famed,  for  from  it  our  royal  palaces  and 
ecclesiastical  edifices  were  erected. 

The  climate  is  healthy,  and  is  varied  according  to  the 
altitude  of  the  highlands.  The  long  winter  extending 
from  October  to  May  is  severe,  while  the  summers  are 
short  and  pleasant.  The  air  is  pure  and  delicious,  the 
atmosphere  clear  and  bright.  Like  all  mountain  regions, 
Armenia  abounds  in  lakes.  Among  them  Van,  Sevan  and 
Ormi  or  Orumiah  are  the  most  noteworthy.  All  lakes  are 
petrified  but  Sevan,  which  is  called  "sweet  lake."  It  reposes 
near  the  city  of  Erevan.  Ormi  lies  in  the  southern  part  of 
the  country,  within  the  territory  of  the  Shah's  kingdom. 
Lake  Van  is  by  far  the  largest  and  most  beautifiil  in  entire 
Western  Asia.  It  is  embowered  in  the  very  centre  of  ancient 
Armenia,  on  the  east  of  the  citj^  of  Van,  in  a  rich  and 
verdant  valley  surrounded  by  green,  forest-clad  mountains. 
Its  triangular  surface  is  5,000  feet  above  the  sea  level,  with 
an  area  of  1,400  square  miles.  Its  romantic  beaut3\  the 
sluggish  surge  of  its  deep,  blue  waters,  the  fragrant 
associations,  so  famed  in  history  and  fiction,  have  been  the 
inspiration  of  manj՛  a  poet. 

The  petrified  lakes  of  Armenia  are  particularly՛  inter- 
esting. Such  lakes  are  really  the  result  of  the  evaporation 
of  the  sun's  heat.  During  the  warmest  seasons  of  the  year 
the  water  becomes  crystalized  like  ice  with  deposits  of  salt 


ARMENIA.  61 

an  inch  thick,  which  are  gathered  by  the  neighboring  people 
into  boats  and  carried  away.  In  cold  summers,  the  crust  of 
salt  on  the  surface  does  not  appear. 

Mineral  springs,  both  cold  and  hot,  abound.  In  my 
travels  through  the  countrj^  I  have  seen  many  of  them  gush 
from  the  ground  with  great  force  from  between  the  strata 
of  limestone.  These  hot  springs,  so  numerous,  are  another 
evidence  of  the  subterranean  commotion  of  the  region. 

People  all  over  the  country,  who  suffer  anj՛  ailment 
repair  to  these  waters,  whose  medicinal  properties  and 
chemical  composition  are  of  great  reputation  for  their 
curative  effects.  Sometimes  these  waters  are  conducted  to 
city  bathing  houses  or  basins  by  means  of  pipes. 

As  has  been  mentioned,  Mount  Ararat  is  the  nucleus  of 
the  river  and  mountain  s\^stems,  and  is  the  center  of  the  old 
world,  situated  midway  between  the  Black  and  Caspian 
seas.  It  is  a  mountain  rich  with  events  of  undj'ing  signifi- 
cance to  mankind.  Around  its  base  legends  and  traditions, 
true  and  fabulous,  hold  perpetual  carnival. 

To-day  it  is  the  mighty  boundary  stone  of  three  great 
empires — the  Turkish,  Russian  and  Persian.  It  has  two 
summits,  seven  miles  apart,  the  greater  to  the  northwest 
extremity  and  the  lesser  toward  the  southeast.  The  snow- 
clad  summit  of  the  Greater  Ararat  is  wrapped  in  clouds 
during  most  of  the  day.  These  float  away  at  nightfall  and 
leave  the  snowy  crown  clear  and  distinct  against  the  starry 
sky.  Seen  from  the  northeast,  a  more  rugged  and  awe- 
inspiring  view  is  obtained  than  from  any  other  point. 


62 


UNDER   ORIENTAL  SKIES. 


No  one  can  do  Ararat  justice;  ever}^  turn  gives  a  new 
picture.  Its  beauty  is  considered  unrivaled  b}՛  an}^  moun- 
tain on  earth ;  it  is  truly  "the  sublimest  object  in  nature." 
Its  snow-crowned  peaks,   rising    from  the  noble  plain   of 


MOUNT  ARARAT. 


Araxes,  rear  in  solemn  majesty  above  the  sea  of  vapor  into 
the  regions  of  eternal  winter,  perpetually  covered  with  ice 
and  snow.  It  is  a  picture  of  mingled  sublimity  and  beauty,, 
terror  and  tenderness— calm,  cold,  majestic — greatest  in 
extent  and  loftiest  in  height !    What  an  awe-inspiring  sight,. 


ARMENIA.  63 

in  the  mellow  radiance  of  the  moon,  to  watch  the  changing 
hues  and  shadows  of  the  venerable  mountain,  or  to  hear 
the  thundering  sound  of  falling  ice  and  rocks  from  its 
stupendous  dome'  The  snow-line  on  its  summit,  l-^tOOO 
feet,  never  dissolves  and  is  one  of  the  phenomenal  features 
of  this  very  phenomenal  mountain,  exceeding  in  quantity 
either  the  Alps  or  the  Caucasus,  as  the  former  averages 
9,000  feet  and  the  latter  from  10,000  to  12,000  feet  in 
height  of  snow  line.  The  surrounding  people  consider  it  a 
greater  miracle  to  climb  the  summit;  they  believe  the 
mountain  still  contains  the  relics  of  the  ark,  unchanged  b}՛ 
time  or  decay,  and  in  order  to  insure  its  preservation  b}^  a 
divine  decree  it  has  been  made  inaccessible  to  mortal 
approach.  The  Tartars  and  the  Turks  of  the  neighborhood 
imagine  its  summit  the  abode  of  the  Sheitan  "the  devil" 
and  wild  ghosts,  and  they  tremble  to  approach  too  near  its 
top.  Morier  himself  declares  "no  one  appears  to  have 
reached  the  summit  of  Ararat  since  the  flood."  However, 
Dr.  Friedrich  Parrot  of  the  University  of  Dorpat,  after 
several  unsuccessful  attempts,  finally  gained  the  summit  in 
September,  1829.  He  is  considered  the  first  mortal  since 
the  deluge  who  has  ever  ventured  amidst  the  ice  and  snow 
of  the  isolated  peak. 

The  name  "Ararat"  is  of  remotest  antiquity.  It  has  been 
known  for  3,000  j'ears.  We  find  the  name  in  the  most  ancient 
annals  of  Alosaic  record  of  creation,  "upon  the  mountains 
of  Ararat."  Moses  of  Clorene,  the  father  of  our  history, 
affirms  that  the  entire  country  of  .\rmcnia  was  known  by 


64  UNDER   ORIENTAL  SKIES. 

that  name,  and  he  traces  the  origin  of  the  word  "Ararat " 
or  "Arardhi"  to  our  Armenian  patriarch,  Ara  or  Arai, 
the  beautiful,  who  lived  eighteen  centuries  before  our  era. 
At  his  fall  in  a  bloody  conflict,  the  Armenian  plain  was 
called  after  him,  Arai-Arat,  "the  fall  of  Arai."  Some 
others,  as  to  the  origin  of  the  word  Ararat,  advance  the 
theory  that  it  was  composed  of  "Ar"  and  "Arah,"  "Ar" 
in  Sanskrit  the  "root  of  Aryan,"  or  "nobles"  and  "Arah" 
"plains,"  or  fields  in  classical  Armenian,  hence  meaning 
"the  plains  of  the  Aryans"  or  "nobles." 

The  antiquitj^  of  the  name  Ararat  antedates,  a  few 
centuries  even  the  time  of  Moses.  "An  ancient  bilingual 
tablet  (W.  A.  I.,  II.,  48,  13)  makes  Urdhu  the  equivalent  of 
Tilla,  of  which  the  Accadian  pronunciation  is  given  as  Tilla, 
the  latter,  as  Sir  H.  Rawlinson  long  ago  pointed  out,  being 
probably  a  Semitic  loan  word,  and  meaning  'the  high- 
lands.' Tilla,  the  equivalent  of  Urdhu,  usually  signifies  the 
land  of  Accad  or  northwestern  Bab^'lonia,  but  since  it 
is  not  glossed  in  this  passage,  and  stands,  moreover, 
between  Akharru  or  Palestine,  and  Kutu  Kurdistan,  it 
would  seem  that  it  is  here  emploj'ed  to  denote  Armenia. 
Urardhu,  therefore,  contracted  into  Urdhu,  w^ould  have 
been  the  designation  of  the  highland  of  Armenia  among  the 
Babjdonians  as  early  as  the  sixteenth  and  seventeenth 
centuries  B.  C."* 

The  term  Ararat  is  used  in  the  ancient  annals  of  sacred 

*"  Cuneiform  Inscriptions  of  Van"  in  "Journal  R.  A.  S.,''  Volume  XIV.. 
page  392. 


ARMENIA. 


65 


and  secular  history  for  the  entire  country  of  Armenia,  and 
-not  for  the  mountain  itself.  Anciently,  even  the  inhabi- 
tants or  the  modern  Armenians  were  known  as  a  people  of 
^Ararat.'  It  was  not  till  of  late  years  that  the  name 
■"Ararat"  came  to  be  applied  to  the  mountain  itself.  This 
misunderstanding  has  led  some  to  erroneous  conclusions 
and  suppositions.  Nothing  could  be  more  absurd  to  a 
Tiative  of  Armenia  than  the  idea  that  the  ark  rested  on 
±he  very  top  of  Mount  Ararat.  A  well  known  American 
traveller,  for  instance,  after  describing  his  first  impression 
-of  the  mountain,  goes  on  to  say  :  "  I  could  not  help  thinking 
what  a  hard  time  the  mighty  line  of  living  things  had  when 
marching  by  twos,  male  and  female,  from  those  cold,  bleak 
heights  down  into  the  plains  below,  after  the  great  flood 
had  subsided ;  and  what  a  time  good  old  Noah  must  have 
had  to  keep  some  of  his  warm-blooded  pets  from  freezing  on 
that  lofty  sixteen-thousand-feet-high  pinnacle."  A  great 
"deal  of  similar  would-be  criticisms  have  been  made  concern 
ing  the  ark  on  Mount  Ararat,  as  though  that  historic  craft 
had  presumed  to  rest  on  the  very  peak  of  the  snow-capped 
pinnacle  of  symmetrical  form.  Such  absurd  criticisms,  based 
upon  false  suppositions,  indicate  a  lack  of  not  only  know- 
ledge, but  of  a  proper  and  common-sense  understanding  of 
the  simple  Biblical  narrative.  The  geographical  unit  is  the 
mountain  range.  With  the  mountain  ranges  the  study  of 
geography  should  begin.  From  them  a  scientific  nomecla- 
ture  can  most  easily  be  constructed.  How  precise  and  clear 
is  the  statement  of  the  Holy  Book,  as  inserted  in  Genesis 


66  UNDER  ORIENTAL  SKIES. 

"the  ark  rested  upon  the  mountains  of  Ararat,"  and  not 
upon  Mount  Ararat.  There  are  Scriptural  references  in 
II  Kings,  XIX,  37;  Isaiah  XXXVII,  38.  In  these  parallel 
passages  allusion  is  made  to  Adrammelech  and  Sharezer, 
whom,  having  assassinated  their  father  Sennacherib, 
escaped  "into  the  land  of  Ararat."  The  prophet  Jeremiah 
(in  Jeremiah  II,  27),  summoning  the  nations  for  the  over- 
throw of  Babylon,  calls  "together  against  her  (Babylon) 
the  kingdoms  of  Ararat,  Minni  and  Ashchenaz. 

Thus  sacred  and  secular  writers  concur  in  speaking  of 
not  only  a  mountain,  but  of  a  range,  a  land,  a  kingdom, 
an  army  and  a  people  of  "Ararat."  Does  our  critic  suppose 
that  the  horses  and  mules  of  Ararat  were  reared  on  the  ice- 
bergs of  an  isolated  peak?  They  were  seen  in  the  markets 
of  Syria.  Had  they  wings  that  they  could  fl\^  where  a 
donkey  could  not  climb?  An  army  of  Araratians  helped 
Cyrus  in  the  overthrow  of  Babylon.  Did  they  come  on 
a  toboggan  slide  from  the  regions  of  everlasting  snow  ? 

Moses  of  Chorene's  appellation,  "Arred,"  or  Ayrarad, 
coincides  with  the  Armaniya  or  Armenia  of  the  Parsian 
text,  which  is  frequently  employed  in  ancient  historical 
documents,  denoting  that  the  name  Ararat  was  identical 
with  the  whole  country  of  Armenia.  St.  Jerome  himself 
always  identified  Ararat  with  the  plain  of  Araxes,  where 
the  mountain  reposes. 

Again,  the  window  of  the  Ark  is  described  in  Genesis  as 
being  above,  and  when  "on  the  first  day  of  the  tenth  month 
the  tops  of  the  mountains  came  forth,"  Noah  would  most 


ARMENIA.  6T 

naturally  have  been  lower  down  to  see  what  was  above  the 
Ark.  Therefore  the  extreme  cone,  the  highest  pinnacle  of 
Ararat,  was  not  the  resting-place  of  the  diluvian  ark,  but  in 
all  probability  a  much  lower  part  of  the  Ararat  range. 

In  Armenia  are  many  once  famous  cities  unknovv-n  to 
Americans,  because  the  hand  of  time  has  shorn  them  of  their 
former  splendor,  and  man\^  have  receded  into  oblivion,^ 
buried  beneath  the  accumulations  of  centuries.  The  most 
and  largest  of  them  were  situated  on  the  fair  banks  of  the 
Tigris,  and  comparatively  few  on  the  Euphrates.  Some 
cities  had  their  streets  paved  with  fragments  of  sculpture 
when  Moses  was  with  Pharaoh  on  the  throne  of  Egj'pt. 

Fortifications  in  Armenian  cities  are  numerous.     Some  of 
the   walls  still  remain  thirt}^  or  forty  feet  high,  wnth  solid 
stone  foundations,  and  of  considerable  thickness.     Towers 
rise  at  regular  intervals,  with  large  arched  gateways.      Let 
us  recall  some  of  the  cities. 

Ani,  the  city  of  the  kings,  the  glittering  city  of  gold  and 
silver,  was  the  imperial  pride  of  Armenian  sovereigns, 
whose  pearh՛  palaces  in  her  gala  days  shone  in  the  dazzling 
glare  of  the  sunlight  with  beauty.  Her  streets  were  clean 
and  richly  adorned  with  lovely  decorations  of  nature  and 
art.     This  ideal  city  is  to-day  a  heap  of  colossal  ruins. 

The  venerable  city  of  Van,  anciently  Semirarais  city, 
embowered  by  the  eastern  banks  of  the  lake,  command  a 
view  of  her  wondrous  citadel,  towering  on  a  rugged  rock 
with  a  natural  amphitheatre  surrounding  it,  buried  amid 
the  loveliest   vegetation  and  vineyards,  presenting  a  pic-֊ 


68  UNDER  ORIENTAL  SKIES. 

turesque  situation  that  is  beautiful  beyond  description  or 
power  to  conceive. 

Queen  Semiramus  of  Assyria,  with  the  exquisite  taste  of 
a  woman,  chose  this  paradise-like  spot  for  her  summer 
resort.  On  such  an  immense  scale  are  the  proportions  of  the 
buildings  that  it  required  six  hundred  architects  and  one 
thousand  two  hundred  w^orkmen.  It  was  not  alone  the  love 
of  nature  that  attracted  the  queen  to  the  vernal  banks  of  the 
lake,  but  Ara,  a  young  Armenian  sovereign,  who  was  famed 
throughout  all  the  east  for  his  beaut3\  Among  man}՛, 
Queen  Semiramis  was  the  chief  victim  of  a  love-stricken 
fever.  In  vain  were  all  her  charming  manners,  loving 
words  and  entreaties  to  the  fair  young  Armenian  patriarch, 
for  he  had  rabidly  denied  with  a  shiver  to  be  bound  in 
sacred  ties  of  marriage  with  an  idolatrous  ruler,  who 
worshipped  not  the  true  God  of  his  fathers.  The  exquisite 
melody  of  the  nightingale,  or  the  gentle  swish  of  purling 
waters  of  the  lake  were  mute  to  her ;  the  beaming  moon  or 
gleaming  stars  had  lost  all  spell  and  charm  beside  the  charm 
of  him  who  was  the  fairest  of  mortals.  Even  at  night  in  her 
profoundest  repose  she  was  tortured  with  unrest.  Shall  her 
love  consume  her?  She  had  determined  to  gain  him — if  not 
b}^  will,  at  least  bj՛  force  of  arms.  How  mysteriously 
strange  is  the  path  of  love!  She  advanced  upon  the 
Armenian  forces,  but  with  bitter  results,  the  clash  of  her 
conquering  arms  resounds,  for  Ara  was  sacrificed  !  It  must 
have  been  a  most  tragic  sight  of  wild  despair  when  the 
stricken  patriarch  was  laid  low  at  the  queen's  feet,  with  the 


ARMENIA,  69 

stamp  of  death  upon  his  beautiful  features.  In  vain  were 
all  endeavors  of  magic  art  to  bring  him  to  life.  The  spot 
where  he  w^as  buried  in  a  coffin  of  gold  is  still  pointed  out  as 
"  Ara  Seni,"  "  Ara  is  sacrificed." 

The  cuneiform  inscriptions  of  Van  are  famous  in  history, 
as  they  have  revealed  the  secrets  of  centuries  and  yielded  up 
much  to  modern  science.  Prof.  A.  H.  Sayce  of  Oxford, 
England,  in  his  Journal  renders  the  translations  of  these 
venerable  inscriptions  along  with  other  researches  of  the 
Armenian  antiquities,  thus  revealing  the  fact  that  the  clear 
stream  of  knowledge  has  descended  through  succeeding 
generations  to  our  day. 

Artaxata,  once  the  mighty  capital  of  Amenia,  where  King 
Tiridates  received  his  crown  from  Rome.  After  seeking  for 
years  to  stifle  the  incipient  church,  he  too  bowed  before  the 
cross  of  Christ,  and,  like  Saul  of  Tarsus,  became  the  ardent 
advocate  of  what  he  once  endeavored  to  overthrow. 

The  holy  cit}^  of  Vagharshabad  was  built  by  King  Ero- 
vant,  but  all  its  pomp  and  glory  have  faded  away,  except 
the  monastry  of  Etchmiadzin.  This  most  ancient  Episcopal 
seat  of  the  Armenians  still  remains  as  a  mighty  bulwark, 
against  which  in  vain  have  the  heathen  cannon  of  all  ages 
thundered.  This  mother  church  of  Ararat  contains  a 
number  of  holy  relics,  among  them  the  head  of  the  spear  bv 
which  the  side  of  the  Savior  was  wounded,  the  hand  of  St. 
Gregory,  the  founder  of  the  monastry,  who  laid  the  first 
stone  in  the  year  302,  that  blessed  hand  that  had  baptized 
his    haughty    cousin,    King    Tiridates,    by    whom    he  had 


70  UNDER  ORIENTAL  SKIES. 

suffered  unimaginable  persecutions,  and  other  saintly  and 
hallowed  relics  which  are  kissed  with  devout  reverence  and 
awe.  Our  country  being  the  first  to  have  a  Christian  ruler, 
the  traditions  in  this  Episcopal  seat  are  also  rich  in 
Apostolic  legends.  None  of  them  are  more  singular  than 
the  reputed  correspondence  of  Christ  with  our  King  Abgarus 
of  Edessa.  The  messengers  of  this  sovereign,  having  some 
business  transaction  with  the  Roman  nobility  in  Palestine, 
heard  of  the  miracles  of  Jesus  of  Nazareth,  and  on  their 
return  related  them  to  their  sovereign,  who  was  convinced 
that  either  Jesus  was  "that  Christ,"  or  else  God  had  come 
down  to  dwell  on  earth.  As  the  King  was  suffering  from  a 
«erious  disease,  he  sent  a  letter  to  Christ  with  a  company  of 
messengers  imploring  Him  to  repair  to  his  court  and 
graciously  cure  him.  At  his  request  an  artist  was  also  sent 
so  that  if  the  Lord  would  fail  to  come,  he  would  at  least 
Tiave  his  portrait.  The  painter  being  at  work  one  day 
endeavoring  to  fulfill  his  roj^al  commission,  was  observed 
by  the  Savior,  who,  passing  a  handkerchief  over  his  counte- 
nance handed  it  to  the  artist  with  a  perfect  likeness  of  him- 
self upon  it.  Duh^  an  answer  to  the  King's  letter  was 
written  bj՛  St.  Thomas,  with  a  word  of  praise  of  his  faith  in 
an  unseen  Christ,  and  informing  him  that  the  Divine 
Master's  mission  w^as  more  urgent  elsewhere  than  in 
Armenia,  but  that  after  His  ascension  disciples  would  be 
sent  to  enlighten  the  King's  people  and  cure  him  from  his 
sufferings.    It  has  been  stated  that  a  papyrus  has  been 


ARMENIA.  71 

■discovered  in  an  Egyptian  tomb  containing  the  reputed 
letter  of  our  King. 

Erzerum,  on  the  main  line  of  communication  between 
Persia  and  the  Euxine,  still  survives  as  a  populous  military 
post  and  commercial  entrepot.  She  reposes  in  a  lovely 
district  about  one  hundred  miles  southeast  of  Trebizond. 

By  those  who  dwell  in  the  vicinity,  the  city  is  thought 
to  be  the  very  spot  where  the  Garden  of  Eden  was  located. 
They  claim  that  for  man^՛  a  century  the  flowers  of  Paradise 
bloomed  around  the  source  of  the  Euphrates.  Tradition 
says,  nature  herself  was  so  horrified  at  the  sacreligious 
conduct  of  a  Persian  king,  that  she  refused  to  produce  those 
rare  beauties  any  longer,  and  even  changed  the  course  of 
the  river  itself.  Local  accounts  of  Adam's  fall  show^  how  a 
frail,  sympathetic  man  will  follow^  a  woman  into  any  kind 
of  a  trap.  He  did  not  eat  of  the  fruit,  they  say,  until  he 
saw  its  fatal  effect  on  loveh՛  Eve.  Then,  concluding  that 
the  Creatoi՛  would  have  compassion  if  he  saw  them  both  in 
the  same  sad  plight,  and  restore  them  to  their  former 
estate,  he  decided  to  follow  her  example.  Reasoning 
thus,  he  indulged.  We  know  the  result!  Restoration  did 
not  occur  in  accordance  with  his  logical  reasoning.  There 
was  something  wrong  with  the  premises.  Logic  was  not 
taught,  except  objectively,  in  his  day.  Who  can  blame 
Adam ?  "The  Lord  cursed  the  serpent,  and  Eve  and  I  were 
doomed  between  the  two,"  was  the  sad  refrain. 

The  extent  of  the  fortifications  is  so  great  in  Erzerum 
that  they  require  22,000    men    to  defend  it.    In  415   A. 


72  UNDER  ORIENTAL  SKIES. 

D.,  the  city  was  fortified  by  Antolius,  and  became  a  strong- 
hold of  the  Roman  Empire,  and  her  ancient  name,  Karin,  i» 
honor  of  the  Emperor,  was  changed  to  Theodosiopolis^ 
During  the  earK՛  decade  of  the  middle  ages,  she  was  a» 
object  of  jealousy  and  contention  between  the  Moslems  an^ 
the  Greeks. 

There  are  also  Armavir,  Ardashed,  Kemak  and  other 
cities,  whose  past  associations  are  so  fragrant  and  inspir- 
ing to  an  Armenian,  while  their  present  state  is  a  little 
more  than  the  shadow  of  their  former  grandeur. 


ARMENIAN    PEOPLE. 


"  Their  national  character  is  a  powerful  one,  and  will  exercise  a  marked 
influence  in  determining  the  future  of  the  East."— Pro/:  Henry  F.  Tozer, 
Exeter  College,  Oxford,  Eng. 


eINCE  the  tragic  fall  of  Armenia,  about  the  middle  of 
the  fifth  century,  our  people,  deprived  of  their 
heritage,  have  been  widely  scattered  in  all  parts  of  Asia 
Minor,  Russia  and  Persia,  leaving  but  a  remnant  of  the 
Armenians  in  Armenia.  Thus  when  we  speak  of  Armenians 
we  must  not  be  confined  to  Armenia  alone. 

The  beginning  of  our  national  history,  like  that  of  all 
nations  of  antiquity,  is  mingled  with  much  of  myth  and 
legend.  Our  father,  according  to  our  tradition,  was 
Togarmah.  the  son  of  Gomer,  who  was  the  son  of  Japheth 
of  the  Scriptures  (Genesis  x.,  3).  Some  of  our  historians 
allude  to  our  country՛՝  as  Askhanzean,  certainly  derived 
from  Askenaz,  the  brother  of  Togarmah  and  the  son  of 
Gomer. 

Our  traditional  history  dates  from  twenty-three 
centuries  B.  C,  when  Haig,  the  son  of  Togarmah,  begins 
his  political  career  as  our  first  ruler,  from  which  the  appella- 

73 


74  UNDER  ORIENTAL  SKIES. 

tion  Haig,  our  national  name,  is  derived.  He  was  one  of  the 
many  who  were  busily  engaged  in  the  Plain  of  Shinar  in 
the  construction  of  "  The  Tower  of  Babel,"  but  the  insatiable 
ambition  of  Belus,  who  sought  supremacy,  constrained 
Haig  to  flee  from  Babylon  to  the  land  of  Ararat,  where  he 
proposed  to  plant  his  own  dominion  in  the  vicinity  of  Lake 
Van.  Belus,  the  sovereign  of  Assyria,  sending  messengers 
to  Haig,  demanded  him  to  surrender  his  power  and  return 
under  his  subjection.  This  haughty  demand  was  promptly 
refused,  and  war  was  the  consequence. 

Belus,  at  the  head  of  a  mighty  army,  marched  to  the 
land  of  Ararat,  and  Haig  met  him  with  his  patriarchal 
force  of  numerous  sons,  grand-sons  and  servants.  It  was  a 
crisis  which  decided  the  future  of  his  posterity.  There  the 
frrst  Armenian  hero  displayed  his  valor  and  our  legendary 
songs  still  sing  his  triumphant  praise.  He  slew  Belus  with 
his  dart  and  buried  him  on  the  spot  where  he  fell,  scattering 
his  army  in  great  confusion.  Haig  lived  the  long  life  of  four 
hundred  years,  with  a  flourishing  dominion.  The  first 
dj'nasty  bearing  his  name  had  fifty-nine  kings,  with  the 
capital  at  Armavir,  to  the  north  of  Araxes.  Here  grew 
sacred  forests,  the  rustle  of  whose  leaves  was  held  to  be  the 
voice  of  gods  whispering  to  men  of  welfare  and  peace. 

Haig's  son,  Armenag,  was  the  next  sovereign.  Some 
suppose  that  Armenia  derived  her  name  from  him.  His 
reign  is  followed  by  a  dim  period  in  the  annals  of  our 
country,  which  mention  a  succession  of  Armenian  princes, 
until  Aram,  the  seventh  dynasty  of  Haig,  comes  to  light 


ARMENIAN   PEOPLE.  75 

about  two  thousand  years  B.  C.  From  Aram,  according 
to  the  best  authorities,  originated  our  present  name, 
Armenia,  by  vv'^hich  we  are  known  among  foreigners.  We  do 
not  use  this  name  in  our  own  tongue. 

Aram  was  a  king  of  unusual  attainments,  and  a  man  of 
superior  tact.  He  ruled  the  people  with  the  power  of  a 
rightous  judge  and  a  promp  executive.  Contemporary  with 
the  Biblical  patriarchs,  he  diffused  his  reputation  far  and 
wide  throughout  the  neighboring  provinces  and  countries, 
extending  the  boundaries  of  his  kingdom  by  conquering 
large  portions  of  Asia  Minor  and  driving  out  the  Median 
and  Babylonian  invaders.  Among  the  few  cities  that  he 
builded,  Mazaca  or  the  modern  Cassarea  m  Cappadocia,  is 
the  principal  monument.  His  activities  were  cut  short  by 
death  during  the  war  against  the  queen  of  Assyria,  after 
which  Armenia  became  a  tributary  province  to  that 
countr\\  The  Haikian  dynast}՛  did  not  cease  to  rule,  but 
it  was  reduced  to  almost  insignificance  beneath  the  mighty 
power  of  the  Assyrian  empire. 

In  ancient  accounts  Tiglath-Pileser  speaks  of  "the 
mountains  of  Arunia,"  while  the  inscriptions  of  Shal- 
maneser  mentions  "The  royal  city  of  Arrame  of  the  land 
of  Unardhians." 

This  "  Aruma  "  of  the  Tiglath-Pilcsar  and  "  Arrame  "  of 
Shalmaneser  coincide  with  the  name  "Aram"  of  the 
Armenian  historians.  Different  spellings  of  the  same  name 
account  for  its  varied  transformations  into  the  foreign 
languages,   while  they  both  refer  to  the   "Aram"  of  the 


76  UNDER  ORIENTAL  SKIES. 

natives,  the  first  referring  to  the  country  and  the  latter  to 
the  sovereign.  The  derivation,  Togarmah,  is  believed  by 
some  scholars  to  be  from  Toka,  the  Sanskrit  for  "race," 
and  Arniah  of  the  classical  Armenian,  thus  Aram,  Arama, 
Arrame  and  Arm  ah,  though  differently  spelled  by  different 
people,  are  all  derived  from  Aram,  the  name  of  the  ruler  and 
his  province.  Ancientl}^  the  country  was  known  as 
Aramenia,  but  now  the  name  is  contracted  into  Armenia. 

The  cuneiform  inscriptions  of  Armenia  are  of  great  his- 
torical importance  because  of  the  light  which  they  throw 
on  the  period  between  856  and  640  B.  C,  but  with  this 
light  is  the  shadow  of  religious  and  social  Assyrianism 
throughout  the  southern  and  greater  part  of  the  realm. 
The  Haikian  monotheistic  dj'nasty,  though  not  extin- 
guished, was  almost  eclipsed  by  the  Armeno-Ass3'rian 
d\'nasty,  founded  by  Lutipris  after  the  defeat  of  Arame,  king 
of  the  Araratians.  This  new  and  powerful  line  of  kings 
continued  from  father  to  son  in  the  following  order :  Luti- 
pris, Sarduris  I.,  Ispuinis,  Menuas,  Argistis,  Sarduris  II. 

The  Ursa  and  Argistis  II.,  whose  paternity  seems  unde- 
termined, were  evidently  of  the  same  famil3\  Argistis  II. 
was  succeeded  in  direct  line  b}^  his  son  Erimenas,  and  he  by 
Rusas.  Then  last  came  Sarduris  III.,  whose  parentage  is 
also  uncertain.  This  era  raay  appropriately^  be  called  the 
"Dark  Ages  of  Armenia." 

Its  meager  history,  like  that  of  Ass^-ria,  is  engraven  in 
cuneiform  on  monuments  distributed  throughout  the  region. 


ARMENIAN    PEOPLE.  77 

The  inscriptions  of  these  kings  are  of  the  vain-glorious,  self- 
praise  order,  so  characteristic  of  Asiatics. 

Besides  those  of  the  local  rulers,  there  are  inscriptions 
at  the  cit}՛  of  Van  to  the  god  Armazt,  or  Ormazd,  left  by 
Xerxes,  praising  himself  and  referring  to  his  father  Darius. 
Curses  of  the  air  and  sun  gods  are  commonU՛  called  down 
on  him  who  should  dare  to  mar  these  inscriptions.  How- 
ever, some  of  the  stones  thus  inscribed  are  now  found  in  the 
walls  of  Christian  churches  with  the  continuity  of  their 
record  broken.  In  some  other  cases  they  are  still  legible. 
Though  religion,  manners  and  customs  in  the  region  of 
Ararat  during  this  era  were  Assyrian,  and  though  their 
inscriptions  were  cuneiform,  still  the  Armenians  had  a  lan- 
guage of  their  own  in  which  they  shielded  their  identity. 

Through  a  multitude  of  the  fortunes  of  war,  they  have 
emerged  from  the  retreating  files  of  conflicting  armies  a 
national  unit.  They  have  furnished  the  battlefield  for 
Assyrians,  Greeks,  Persians,  Sc\'thians,  Romans,  Medo- 
Persians,  Saracens,  Turks  and  Kurds.  The  evidence  of 
history  overwhelmingly  affirms  that,  through  it  all,  no 
material  amalgamation  with  the  invaders  has  ever  oc- 
curred. This  exceptional  result,  as  compared  w^ith  other 
less  fortunate  nations,  must  be  attributed  first  of  all  to 
the  reverence  for  "home,"  its  domestic  ties  and  sacred 
obligations.  The  social  law  and  customs  preventing  the 
intermarriage  of  relatives  has  done  much  to  sustain  the 
physical  health,  which  the  fine  climate  of  our  mountain 
homes  and  rural  life  for  ages  engendered. 


78  UNDER   ORIENTAL  SKIES. 

For  centuries  prior  to  the  introduction  of  Christianity, 
Armenia  was  practically  divided  into  eastern  and  western 
Armenia,  or  Armenia  Major  and  Armenia  Minor,  the  former 
east  of  the  Euphrates  river  and  the  latter  west  of  it. 

Tigranes  I.,  a  king  of  Armenia,  was  the  friend  and 
colleague  of  Cyrus,  and  aided  him  in  the  overthrow  of 
Babylon  in  fulfillment  of  prophesy  (Jeremiah  ii.,  27-28). 
His  descendants  possessed  the  land  of  their  ancestor  in 
comparative  peace,  until  Alexander  the  Great  invaded 
Armenia  (328  B.  C). 

Before  the  long  spears,  splendid  discipline  and  unques- 
tioned bravery  of  the  Macedonian  Phalanxes,  king  Vahi  of 
Armenia  fell  in  defence  of  his  country  and  people.  His 
memory  is  embalmed  in  the  songs  and  legends  of  our 
countrymen. 

In  217  B.  C.  Macedonian  rule  ceased,  and  the  country 
(Armenia  Major)  became  independent,  and  this  state  of 
affairs  continued  until  the  death  of  Ardvates  our  king, 
thirty-three  years  later,  when  we  submitted  to  Syria. 
About  190  B.  C,  Artaxias  proclaimed  Armenia  Major 
independent,  and  offered  an  asylum  to  Hannibal,  the 
greatest  strategist  of  all  times,  who  had  sworn  to  his 
father,  when  a  boy  of  twelve  years,  "eternal  enmity  to 
Rome,"  and  for  forty  years  had  k^pt  the  field  against 
the  Imperial  Eagles.  It  must  have  required  courage  of  the 
highest  order  to  harbor  the  greatest  enemy  of  Rome. 
Lesser  Armenia  soon  followed  the  example  of  Greater 
Armenia  and  revolted  under  Zadriades,  whose  descendants 


ARMENIAN    PEOPLE.  79 

kept  the  throne  until  the  time  of  Tigranees  II.,  when  it 
became  part  of  Greater  Armenia. 

About  the  middle  of  the  second  century,  B.  C,  the 
mighty  hand  of  Mithridates,  the  Parthian  king,  laid  hold  of 
Amenian  affairs  and  placed  his  brother  Valarsaces  on  the 
throne.  Under  his  rule  the  country  flourished,  laws  were 
established,  personal  merit  among  his  subjects  was  re- 
warded, and  great  cities  founded.  His  wise  policy  laid  a 
good  foundation  for  a  great  empire.  The  superior  talents 
of  his  great-grandson,  Tigranes,  had  nearly  accomplished 
this  result,  when  the  advice  of  his  father-in-law,  Mithridates 
of  Pontus,  brought  him  in  conflict  with  the  Roman  empire, 
and  opened  the  waj^  for  that  widespread  influence  of  Rome, 
which  was  to  prepare  the  way  for  the  kingdom  of  peace 
in  the  hearts  of  men,  soon  to  be  proclaimed  to  the 
world. 

By  a  compromise  all  of  Armenia  except  two  provinces, 
Sophene  and  Gordyene,  became  Roman  provinces.  What 
was  left  became  the  Kingdom  of  Tigranes.  Tigranes  him- 
self ruled  the  Roman  Armenian  provinces  as  a  loyal  Roman 
governor,  until  the  time  of  his  death  (55  B.  C),  and  in  this 
office  was  succeeded  by  his  son,  Artavasdes.  The  true  great- 
ness of  the  father  was  not  inherited  by  the  son,  who  vio- 
lated his  obligations  to  Rome,  was  arrested  by  Mark 
Antony,  carried  away  as  prisoner,  and  beheaded  by  Cleop- 
atra, whose  charms  had  captured  Antony  in  Egypt 
(30  B.C.). 


80  UNDER  ORIENTAL  SKIES. 

A  son  of  Artavasdes,  aided  by  the  Parthians,  in  a  rebel- 
lion which  followed  this  event,  massacred  all  the  Romans 
found  in  Armenia.  The  Armenians  looked  to  the  Parthians 
as  their  natural  allies,  while  the  events  of  history  prove 
that  it  would  have  been  wiser  to  have  followed  the  policy  of 
great  Tigranes  I.  and  remained  loyal  to  Rome. 

The  massacre  of  the  Romans  was  followed  b3^  a  period 
of  anarch}՛,  which  is  one  of  the  darkest  pages  in  Armenian 
history,  as  it  was  the  legitimate  result  of  the  violation  of 
solemn  pledges;  at  any  rate,  poor  Armenia  was  between  two 
mill-stones,  Rome  on  the  west  and  Parthia  on  the  east.  The 
latter  was  desperate  in  the  throes  of  declining  power,  with 
Persia  crowding  hard  for  supremacy  in  the  region  of  Ararat. 
Within  his  own  borders,  too,  Armenia  was  torn  by  the  broils 
of  a  multitude  of  claimants  who  were  struggling  for  the 
throne.  In  the  midst  of  this  domestic  strife,  an  alien 
usurper,  Erovant, became  a  sort  of  king  (58  A.  D.)  and  kept 
in  power  until  his  overthrow  by  Ardashes,  one  of  the 
Arsacidae  line,  Ardashes,  who  did  some  good  for  his  people, 
though  several  times  dethroned  by  the  power  east  and  west 
of  his  country.  In  232  A.  D.  the  Armenians  became  subject 
to  Persia,  through  the  attempt  of  their  king,  Chosroes  the 
Great,  to  retain  the  Arsacidee  in  power.  With  the  assassin- 
ation of  the  Armenian  king  begins  one  of  the  most  remark- 
able chapters  in  all  histor3\  The  deed  was  done,  it  is 
<:laimed,  by  the  father  of  St.  Gregory,  the  Christian  illumi- 
nator of  Armenia. 

All  of  the  royal  family  except  Tiridates,  who  escaped  to 


ARMENIAN   PEOPLE.  81 

Rome,  was  slain.  In  return  the  assassin  and  his  entire 
famil}^  except  Gregory,  who  was  then  two  years  old  and 
was  saved  by  a  nurse,  were  slain. 

Tiridates  made  an  alliance  at  Rome,  taking  upon 
himself  the  obligations  of  Tigranes  the  Great — which  w^ere 
broken  by  Tigranes'  son,  to  the  sad  undoing  of  Armenia  for 
three  hundred  years.  He  was  rewarded  by  Rome  with  the 
throne  of  his  unhappy  countrՅ^  His  honorable  course  was 
approved  of  heaven,  in  that  he  became  the  first  Christian 
sovereign.  In  the  first  acts  of  his  reign  he  persecuted  the 
Christians,  but  like  Paul  he  verily  believed  that  he  was 
right  in  doing  so.  Gregory,  the  son  of  the  assassin  of 
his  father,  received  a  Christian  education  at  Cesarea  and 
at  Rome.  He  went  to  preach  the  Gospel  in  his  native 
Armenia,  but  the  king  imprisoned  him  for  fourteen  years 
in  a  dungeon.  The  light  of  truth  could  not  be  imprisoned, 
and  beginning  with  the  king  and  the  nobles  it  soon  won 
the  hearts  of  nearly  all  the  people.* 

This  religious  change  angered  the  Persians,  so  that 
the  political  troubles  continued  until  Theodisus  the  Great 
ceded  the  eastern  part  of  the  country  to  Persia,  which 
was  then  called  Perse-Armedia.  Here  we  have  Persian 
and  Roman  Armenia,  governed  by  native  rulers  of  the 
Armenian  family  until  652  A.  D.  During  this  period  the 
Persians  were  untiring  in  their  efforts  to  do  Christianity. 
Among  the  Armenians  numerous  insurrections  resulted,  the 

*The  historj^  of  the  Armenian  church  will  be  found  in  an  appropriate 
chapter  bearing  on  that  subject. 


82  UNDER  ORIENTAL  SKIES. 

most  remarkable  of  which  was  led  by  Vartan  Mamigonian. 
Bishops  and  priests  were  massacred  at  once,  or  carried 
away  to  give  up  their  lives  in  Persia.  The  fate  of  the 
women  is  not  recorded,  but  may  be  imagined.  Christian 
schools  and  churches  were  razed  to  the  ground. 

In  the  recesses  of  the  mountains  the  Christian  Armenians 
still  had  their  way  until  485  A.  D.,  when  another  conflict 
with  the  Persians  under  Prince  Vahan  occurred.  In  these 
religious  battles  the  slaughter  of  the  Persians  was  so  great 
that  a  compromise  granting  the  Christians  religious  liberty 
was  effected.  From  this  time  to  632  our  unhappy  lot, 
owing  to  many  petty  strifes,  was  less  intolerant  than 
general  war  could  have  made  it. 

Early  in  the  seventh  century՛  Mohammedanism  began  to 
be  a  power  in  the  east,  and  destined  to  overwhelm  the 
Armenians  as  a  nation  and  bring  about  the  dispersion 
which  continues  to  this  day.  From  this  time  the  history  of 
the  country  is  the  story  of  alien  sovereigns,  w^hile  the 
passing  of  the  sceptre  from  the  hands  of  native  princes  is 
almost  imperceptible  in  the  pages  of  history.  Yet  we  exist 
as  a  people,  and,  amid  the  revolutions  of  the  eastern  world, 
we  firmly  retain  our  national  characteristics  and  are  ever 
true  to  Christianit^^  The  pomp,  glory  and  wealth  of  ages 
gone,  the  sceptre  passed  to  the  conqueror's  grasp,  there 
is  left  but  the  cherished  cross  of  martyrdom,  the  emblem  of 
national  unity  and  hope  of  eternal  reward. 

The  first  invasion  of  the  Mohammedans  occurred  in  638, 
in  the  province  of  Daron.    The  Armenians  could  ill  afford,  in 


ARMENIAN   PEOPLK.  83 

their  weakened  condition,  to  make  a  stand  against  these 
fierce  warriors.  So  they  made  a  compromise  with  the 
Saracens,  by  the  terms  of  which  they  were  to  enjoy  the 
Christian  religion  unmolested.  The  Greek  co-religionists 
of  the  Armenians  took  up  arms  against  them  and  threatened 
extermination  as  the  penalty  for  their  affiliation  with  the 
Mohammedans  on  any  terms.  War  was  only  averted  by 
the  most  solemn  pledges  of  fidelity  to  the  Greeks.  A 
common  religion  removed  the  prejudices  and  jealousies  of 
centuries  first  engendered  bj"-  the  Armenians  co-operating 
with  Xerxes  in  his  invasion  of  Greece  (859  A.  D.),  and  Ashod 
of  the  Pagratid  dynasty  became  king  by  consent  of  Caliph 
and  the  Emperorof  Constantinople,  and  his  decendents  ruled 
until  1070  A.  D.,  when  control  of  the  territory  passed  to 
Constantinople. 

A  small  kingdom  remained  in  the  Taurus  mountains 
until  1375,  when  Leon  VL,  last  of  the  Armenian  kings,  was 
captured  and  banished.  After  six  years  in  Egypt,  he 
traveled  through  Europe  until  the  time  of  his  death  in 
Paris,  1393.*  He  had  co-operated  with  the  Crusaders  and 
with  the  king  of  Cyprus,  and  was  the  last  bulwark  of 
armed  Christianity  in  the  east.    His  kingdom  was  known 

*  The  author,  when  in  Paris,  visited  his  tomb.  What  thoughts  fill  the 
mind,  what  feelings  move  the  heart  of  an  Armenian  youth  as  he  stands  in 
a  strange  land  by  the  grave  of  the  last  of  the  noble  kings  of  his  country- 
men, who  had  dared  to  draw  his  sword  in  defence  of  his  people  and  their 
religion.  It  is  said  that  his  body,  clad  in  robes  of  white,  with  a  golden 
sceptre  placed  within  his  hand  and  an  opal  crown  upon  his  head,  was 
carried  to  the  tomb  in  regal  i)omp.  Thus  sadly  doth  the  unseemh՛  show  of 
death's  procession  mock  at  life's  stern  realities. 


84  UNDER  ORIENTAL  SKIES. 

as  Lesser  Armenia.  Since  it  fell  the  Armenians  have  been  a 
people  without  a  country՛,  but  everywhere  upholding  the 
cross  with  singular  fidelity՛. 

About  2,500,000  of  our  people  are  still  in  the  Ottoman 
Empire.  An  equal  number  maj^  be  found  in  other  parts  of  the 
world — India,  Persia,  Russia  and  European  countries. 

Social  purity  of  a  high  order  obtains  with  us.  We  have 
no  illegitimate  births,  no  divorce  court,  customs  and  ancient 
law^  being  against  it.  Such  matters  are  in  the  jurisdiction 
of  the  Church  and  are  regulated  in  the  interests  of  the 
family.  Jealousy  may  be  said  to  be  a  national  curse,  but  a 
universal  religion  binds  the  nation  in  a  common  tie. 

The  frequent  reference  b}՛  Amenian  and  Greek  writers  to 
their  respective  people  as  a  nation,  is  not  understood  bj՛ 
most  Americans  without  some  account  of  the  Mohammedan 
system  of  administering  the  internal  affairs  of  the  Sultan's 
realm. 

By  the  policy՛  of  the  Porte,  the  Armenians,  Greeks,  Roman 
Catholics,  Protestants  and  Jews  are  merely  subject  nations, 
pa^'ing  tribute  to  the  ruling  Moslem  element. 

Armenians  are  responsible  to  their  religious  leaders, 
who  are  represented  by  the  patriarch  at  the  sublime  Porte. 
Onh՛  the  "faithful"  or  Moslems  are  allowed  in  the  armj-, 
Armenians  gaining  exemptment  by  the  paying  of  a  tax. 
The  result  of  this  plan  is  altogether  favorable  to  the 
Armenians,  and  they  have  doubled  in  number  during  the 
past  fifty  years;  w^hile  the  Mohammedan  population  has 
remained  stationary  owing  to  the  large  sacrifice  of  young 


ARMENIAN   PEOPLE.  85 

men  engaged  in  military  service.  The  sanitary  arrangement 
of  camps  is  usually  bad,  disease  claiming  more  victims  than 
battlefields.  There  is  thus  always  a  surplus  of  females. 
Moreover,  while  Mohammedan  women  are  kind  and  affec- 
tionate mothers,  their  lack  of  education  results  in  a  heavy 
death  rate  among  children. 

The  mutual  jealousies  of  Christians  of  various  creeds 
led  to  great  abuse  of  the  powers  vested  in  their  representa- 
tives, who  had  influence  enough  to  cause  the  arrest  and 
banishment  of  apostates  who  w^ere  siding  with  Protestant 
missionaries. 

Some  Americans,  unintentionally  perhaps,  confuse  the 
Armenians  with  the  Turks,  just  as  some  of  our  people 
presume  the  Americans  to  be  the  civilized  sons  of  once 
uncivilized  North  Armerican  Indians.  Nothing  is  more 
offensive  to  an  Armenian  than  to  be  called  a  Turk.  It  is  no 
more  right  to  call  an  Armenian  a  Turk  than  to  call  him  an 
Italian.  Though  they  may  live  in  the  same  country,  yet 
there  is  an  essential  difference  between  the  Armenians  and 
the  Turks  in  race,  nationality,  religion,  language,  manners 
and  customs,  in  truth  almost  in  ever}՛  respect. 

Ethnologists  treat  of  Aryans  and  Turanians  among  the 
primative  human  families,  as  to  either  their  complexion  or 
intelligence.  Armenians,  known  as  the  "Anglo-Saxons 
of  the  East,"  with  the  progressive  nations  of  the  western 
civilization,  belong  to  the  Arj'an,  while  the  Turks,  with 
a  mighty  host  of  Asiatics,  belong  to  the  Turanian  race. 


86  UNDER  ORIENTAL  SKIES. 

There  is  no  social  intercourse,  nor  is  there  any  inter- 
marriage between  these  two  nationalities. 

As  a  nation,  we  have  been  separate  and  distinct  from 
the  Turanian  element  throughout  all  ages.  Our  lost 
nationality  is  not  dead. 

The  Turks  originated  from  numerous  nomadic  tribes 
of  Central  Asia,  but  from  the  fact  that  they  have  no 
authentic  history,  we  can  not  precisely  determine  from  what 
tribes  they  have  descended.  In  religion  the  Armenians 
are  Christian,  and  have  been  Christians  ever  since  there 
was  Christianity,  while  the  Turks  are  Mohammedan,  and 
there  are  not  to-day  in  the  entire  country  a  dozen  Turkish 
Christians,  nor  are  there  one-half  dozen  Armenian  Moham- 
medans. In  language,  Armenian  is  as  much  differentiated 
from  Turkish  as  English  from  Chinese.  So  let  us  clearly 
bear  in  mind  that  they  are  two  distinct  nationalities, 
separate  in  race,  religion,  language,  aspect,  manners  and 
character. 

Armenians  are  the  only  brilliant  star  twinkling  in  the 
dark  horizon  of  the  Orient.  No  matter  underwhat  skies  or 
flags  I  wander,  I  am  ever  proud  of  my  nationality.  We, 
the  Armenians,  from  the  remotest  antiquity  have  been 
the  most  religious  and  liberty-loving  people  on  the  face 
of  the  earth.  The  characteristics  of  our  people  are  con- 
sidered far  superior  to  those  of  the  nations  about  us. 
In  this,  almost  all  modern  and  ancient  historians,  travellers 
and  missionaries    are    unanimous.    Let  me  quote  but  two 


ARMENIAN  PEOPLE.  87 

testimonials  concerning  our  people.  The  famous  author, 
Emile  De  LaYele\'e  says,  in  "The  Balkan  Peninsula"  : 

"  The  Armenians  are  intelligent,  laborious,  economical 
and  excellent  business  men.  They  occupy  official  appoint- 
ments in  the  administration  of  the  Ottoman  Empire,  and  in 
Constantinople  they  are  the  chief  promoters  of  economical 
activity՛.  Their  civilization  is  among  the  oldest  in  Asia. 
Their  annals  date  from  the  earliest  historic  times." 

The  late  Rev.  H.  G.  O.  Dwight,  D.  D.,  one  of  the  pioneer 
missionaries  of  the  American  Board  among  our  people, 
reflects  observations  ol  many  j-^ears  in  these  vvrords  :  "They 
(Armenians)  have  shown  themselves  to  be  superior  to 
any  other  race  in  commercial  tact  and  in  mechanical  skill. 
The  principal  merchants  are  Armenians,  and  nearly  all  the 
great  bankers  of  the  government;  and,  whatever  arts  there 
are  that  require  peculiar  ingenuity  and  skill,  they  are 
almost  sure  to  be  in  the  hands  of  the  Armenians.  .  .  . 
In  one  word,  they  are  the  Anglo-Saxons  of  the  East." 

I  cannot  close  this  chapter  on  the  fortunes  of  my  people 
without  an  appeal  to  that  great  Cosmopolitan  nation,  the 
secret  of  w^hose  marvelous  unity  is  freedom  and  intelligence, 
to  aid  in  the  enlightenment,  encouragement  and  consequent 
liberation  of  a  people,  kindred  though  remote,  who, 
through  the  thick  fogs  of  ignorance  and  gloom  of  oppres- 
sion, have  kept  intact  the  love  of  liberty,  the  verv  font 
of  manhood,  together  with  those  qualities  that  make  good 
citizenship,  strength  and  sobriety. 


ARMENIAN  LITERATURE. 


"The  Armenian  literature  is  rich  and  continuous,  uninterrupted 
through  all  the  middle  ages.  It  has  furnished  the  philosophers,  historians, 
theologiang  and  poets." — Prof.  Emile  De  Laveleye. 


^OLK-LORE,  the  mother  of  literature,  with  its  legends 
ձ^^  and  simple  rural  songs,  forms  the  fountain  head  of 
every  nation's  purest  thought  and  noblest  sentiment.  A 
country's  scenery,  its  lofty  mountains,  green  hills  and  fertile 
valleys  exerts  an  influence  upon  the  ph^^sical  conditions  and 
intellectual  standards  of  a  people  that  cannot  be  over- 
estimated. Switzerland,  with  its  grand,  uplifting  heights,  is 
famed  for  the  inborn  love  of  liberty՛  cherished  by  its  people. 
Every  Anglo-Saxon  knows  the  songs  of  Robert  Burns, 
inspired^  among  the  highlands  of  Scotland.  Each  lad  and 
lassie  is  thrilled  by  the  soft,  sweet  tones  of  his  aeolian  harp. 
Armenia  has  her  bards,  whose  songs  are  enriched  by  the 
natural  scenery  which  first  echoed  their  refrain.  The  native 
poet's  passion  for  birds  and  flowers  inspires  his  every  line, 
while  the  varied  perfumes  of  the  fields  breathes  from  man\'a 
stanza. 

Long,  long  ere  letters  were  invented,   the  enraptured 

88 


ARMENIAN    LITERATURE.  89 

heart  of  the  poet  broke  forth  in  song,  the  rythem  so 
complete  that  not  a  word  could  be  changed  without 
destro\nng  the  sense.  Was  it  not  so  with  blind  Homer? 
Armenia's  heritage  of  song  is  her  richest  treasure,  be- 
queathed by  misty  figures  in  the  pre-historic  past.  So 
ancient  are  her  melodies  that  they  seem  the  breath  of  her 
body  and  the  light  of  her  soul. 

Her  mountains,  hills  and  valleys,  her  birds  and  flowers, 
her  kings  and  battles,  even  the  broken  heart-strings  of  her 
stricken  mothers,  are  unutterably  woven  into  the  strain  of 
poesy.  Native  poetry  finds  here  its  strong  incentive.  Grim, 
slothful  winter  lingers  long,  holding  gentle  spring  in  his  icy 
grasp.  She  rises  suddenly  in  her  youthful  strength,  and 
snowflakes  change  to  flowers  with  a  suddenness  that 
surprises  the  stranger.  The  quick  transition,  this  annual 
resurrection,  is  the  theme  of  manj^  a  bard.  Spring  poetry  is 
addressed  to  the  stork,  as  harbinger  of  the  season,  who, 
when  he  comes  to  stay,  brings  summer  with  him. 

The  ancients  dedicated  spring  to  the  goddess  Amahid. 
All  the  people  joined  in  the  feast  of  Varthavar,  rose 
blossoms.  Since  Christian  times,  this  has  been  supplanted 
by  the  three  daj^s'  festival  of  the  Transfiguration.  The 
former  ancient  custom,  the  feast  of  Rose  Blossoms,  indicates 
the  love  of  the  beautiful,  which  leads  to  the  true,  and  can 
have  its  origin  onl}^  in  the  good.  There  is  a  religious  halo 
about  the  very  name  of  flowers.  The  Fountain's  Blood  is  a 
floral  wonder.  Was  it  the  blood  of  righteous  Abel  that 
sprang  from  the  ground  as  this  crimson  flower  on  a  leafless 


90 


UNDER   ORIENTAL  SKIES. 


stalk,  calling  to  God  in  its  blood-red  simplicity  for  vengeance 
on  the  murderer?  All  these  beauties  of  the  field  and  gflen 
have  called  forth  exquisite  gems  of  thought,  which  are 
treasured  to  this  day. 

There  is  a  sad  Armenian  elegy  on  Adam's  expulsion  from 
Paradise,  in  theme  not  unlike  portions  of  Milton's  '  Paradise 


NATURE  S  SONG. 


Lost.'  But  our  ])oets  have  seldom  wandered  into  the  realm 
of  fancy — their  themes  are  of  the  heart,  varying  with  the 
fortunes  of  the  people  as  a  nation,  from  a  tone  of  joyful 
victory  to  that  of  subdued  melancholy,  which,  however, 
never  descends  to  despair,  whatever  the  adversity. 

The  whole  literarv  fabric  is  imbued  with  a  reliffious 


ARMENIAN   LITERATURE.  91 

faith  in  the  final  justice  of  God,  which  finds  no  parallel, 
except  in  the  literature  of  the  Hebrew  race.  A  literal  trans- 
lation of  the  following  stanza  does  not  destroy  the  poetic 
thought  and  religious  hope  which  saves  from  despair  a 
wounded  mother  grieving  for  her  child.  Unfortunately, 
translation  injures  the  effect  of  the  original : 

"  I  gaze  and  weep,  mother  of  my  boy, 

I  say  alas  and  woe  is  me ' 
What  w^ill  become  of  wretched  me 

I  have  seen  m^՛  orolden  son  dead ! 
Thej-  seized  that  fragrant  rose 

Of  my  breast,  and  my  sonl  fainted  away; 
They  let  that  beautiful  golden  dove 

Fh՛  away,  and  my  heart  was  wounded. 
The  falcon  Death  seized 

My  dear  and  sweet-voiced  turtle  dove  and  wounded  me. 
They  took  mj^  sweet-toned  little  lark 

And  flew  away  through  the  skies! 
Before  niA՛  eves  they  sent  the  hail 

On  my  flowering  green  promegranale, 
AI3՛  ros^-  apple  on  the  tree. 

Which  gives  fragrance  among  the  leaves. 
They  shook  my  flourishing  beautiful  almond  tree 

And  left  me  without  truit ; 
Beating  it  they  threw  it  on  the  ground 

And  trod  it  under  foot  into  the  earth  of  the  grave. 
What,  what  w^ill  become  of  wretched  me  I 

Many  sorrows  surrounded  me. 
0,  my  God,  receive  the  soul  of  my  little  one 

And  place  him  at  rest  in  Thy  bright  heaven." 

The  simple  pathos  and  exquisite  conception  of  bird  and 
flower  analogies  by  the  rural  bards  are  touchingly  illus- 
trated in  the  above  selection.  The  birds  of  Armenia,  like  the 
flowers,  are  countless  in  number  and  variety.  Her  poets 
seldom  write  without  embellishing  their  lines  with  reference 


92  UNDER   ORIENTAL  SKIES. 

to  some  of  their  feathered  or  fragrant  friends  of  the  field. 
The  partridge  is  a  special  favorite,  as  the  following  stanzas 
would  indicate  : 

"Thy  nest  is  enamelled   with  flowers, 

With  vasilico,  narcissus,  and  w^ater-lily; 
Th3՛  place  is  full  of  dew, 

Thou  delightest  in  the  fragrant  odor. 
Ah !  prettj-,   prett}՛, 

Ah  !    dear  little  partridge ! 

When  the  little  partridge  descends  from  the  tree, 

And   with  his  sweet   voice  chirps, 
He  cheers  all   the   world, 
He  draws  the  heart  from  the  sea  of  blood. 
Ah !  pretty,  pretty, 
Ah !  dear  little  partridge  ! 

All  the  birds  call  thee  blessed, 

They  come  with  thee  in  flocks. 
They  come  around   thee  chirping; 
In  truth  there  is  not  one  like  thee. 
Ah !  pretty,   pretty. 
Ah  I  beautiful   little  partridge! 

The  crane  is  the  harbinger  of  summer  as  the  stork  is 
of  spring,   and  has  received  his  share  of  poetic  tribute. 

To  the  Armenian,  under  foreign  skies,  the  flight  of 
the  crane  is  alway  suggestive  of  home.  His  thoughts 
will  be  such  as  to  recall  the  poets  of  his  Oriental  fatherland. 
"Crane,  whence  comest  thou?  Hast  thou  no  news  of 
our  countr}^?" 

Thanks  to  the  modern  scientific  research,  news  flies 
faster  than  the  crane,  and  the  Armenian  in  America  is 
abreast  with  the  times  on  the  Armenian  question  and  has 


ARMENIAN   LITERATURE. 


93 


the  news  before  the  Armenian  residents   on  the  foot-hills 
of  Ararat  can  possibK՛  get  it. 

The  tender  regard  of  Armenians  for  the  birds  of  the 
air  has  its  origin  in  the  ancient  superstition  of  transmigra- 
tion. Among  the  ignorant,  it  is  still  believed  that  the  spirits 
of  the  departed  in  the  form  of  birds  visit  the  scenes  of  their 


A  SCENE  IN  ARMENIA. 


youth.  For  this  reason  the  denizens  of  the  air  are  seldom 
disturbed  by  the  Armenian  peasants.  Many  of  the  most 
touching  poetical  illusions  in  regard  to  them,  are  born 
of  the  idea  that  they  are  custodians  of  the  the  spirits  of 
departed  friends. 

The  limpid,  laughing  waters  of  Armenia's  swift  descend- 


94  UNDER  ORIENTAL  vSKIES, 

ing  streams  as  the}^  babble  through  rocky  channels,  or 
bound  from  shelving  precipice  in  a  musical  cascade,  have 
shared  the  laureat's  fancy  with  the  star  reflecting  blue 
of  the  crystal  lakes.  A  hearty  expression  of  the  poetic 
charms  of  a  mountain  torrent,  watering  fields  and  gardens 
in  the  lower  valley,  is  the  following  : 

"Down  from  յ՚օո   distant  mountain 

The  water  flows  through  the  village,  Ha! 
A  dark  boy  comes  forth, 

And   washes  his  hands  and  face, 
Washing,  yes  washing. 

And  turning  to  the  water,   asked,   Ha! 
Water,  from  what  mountain  dost  thou  come? 

O  my  cool  and  sweet  water!    Ha! 
I  come  from  that  mountain. 
Where  the  old  and  new  snow  lie  one  on  the  other. 

"Water,  to  what  garden  dost  thou  go  ? 
O  my  cool   and   sweet  water!     Ha! 
I  go  into  that  garden 

Where  there  is  the  sweet  song  of  the  nightingale!    Ha! 
Water,  into   what  fountain   dost  thou  go  ? 

O  my  cool  and  sweet  little  water! 
I  go  to  that   fountain 

Where  thy  love  comes  and  drinks. 
I  go  to  meet  her  and   kiss  her  lips, 

And   satiate  myself  with  her  love." 

To  dramatic  poetry  the  Armenian  singer  frequently 
turns.  Many  examples  of  this  branch  of  the  art  are 
connected  with  the  famous  Lake  Van,  around  which 
countless  traditions  are  woven.  An  excellent  example  of 
this  class  of  poetry՛  is  given  below : 


ARMENIAN   LITERATURE.  95 

'We  sailed  in  the  ship  from   Aghthamar. 
We  directed   our  ship  towards  Avan ; 
When   we  arrived   before  Vosdan 
We  saw  the  dark  sun   of  the  dark  da^՛. 

Dull  clouds  covered  the  sky, 
Obscuring  at  once  stars  and   moon ; 
The  winds  blew^  fiercely, 
And  took  from  my  eyes  land   and  home. 

Thundered  the  heaven,  thundered  the  earth. 
The  w^aters   of  the  blue  sea  arose; 
On   ever^՛  side  the  heavens  shot  forth  fire ; 
Black  terror  invaded   my   heart. 

There  is  the  sky,  but  the  earth  is  not  seen, 
There  is  the  earth,  but  the  sun  is  not  seen  • 
The  w^aves  come  like  mountains 
And  open  before  me  a  deep  abyss. 

O   see,  if  thou   lovest  thy   God, 

Have  pity  on  me,   forlorn   and   wretched ; 

Take  not   from   me  m3-  sweet  sun, 

And  betraj՛  me  not  to  flinty-hearted  Death. 

Pity,   O   sea,   O  terrible  sea! 

Give  me  not  up  to  the  cold  winds : 

My  tears  implore  thee 

And  the  thousand   sorrows  of  m}՛  heart    .     .     . 

The  savage  sea  has  no   pity ! 

It  hears  not  the  plaintive  voice  of  my  broken  heart ; 

The  blood  freezes  in   my   veins. 

Black  night   descends  upon   my  eyes    .     .     . 

Go  tell  to  my  mother 
To  sit  and  weep  for  her  darkened  son  ; 
That  John  was  the  prey  of  the  sea, 
The  sun   of  the  young  man   is   set! 


96 


UNDER   ORIENTAL  SKIES. 


Summer!     The     short,    sweet,    seductive    summer    of 
Armenia  does  not  last  long  enough  to  produce  ennui. 


THE    PASSING    OF    SUMMER. 


This    brief,   bright    pageantr\^    of    blooming,    fragrant 
flowers  and  ripening  fruit,  comes  quickly,  does  its  work  in 


ARMENIAN   LITERATURE.  97 

Haste,  and  departs  while  a  chill,  gloomy  winter  succeeds, 
suppressing  autumn  before  it  fairly՛  has  a  chance  to  exist. 

How  much  the  utter  seclusion  of  Armenian  domiciles, 
apart  from  the  centers  of  population,  has  had  to  do  in 
developing,  through  the  long  winter  for  meditation,  the 
poetic  instinct,  we  can  well  surmise.  These  patriarchal 
abodes  are  snow-bound  from  October  until  Ma^՛,  and  from 
such  retreats  chiefly  have  come  the  ancient  and  modern 
literature  of  Armenia. 

There  is  great  paucit_v  of  Armenian  written  literature 
prior  to  the  Christian  era.  However,  we  have  proof  that 
the  national  enthusiasm  for  knowledge  is  not  of  modern 
inspiration.  A  people  so  proud  will  not  willingh^  let  their 
deeds  of  valor  on  hard  fought  fields  die  unrecorded.  The 
names  of  heroes  and  sages  were  household  words  at  ever}^ 
family  altar  and  fireside. 

Cherished  names  and  historical  events  garnered  in 
national  songs  and  stories,  were  handed  from  generation  to 
generation  as  sacred  traditions  for  centuries,  until  the  art  of 
writing  became  common. 

Modern  archaeologists  have  discovered  and  read  ancient 
cuneiform  records,  which  bear  a  remarkable  analogy  to  the 
traditionary  lore.  Assyrian,  Greek  and  Hebrew  records 
help  to  fill  in  the  missing  links  in  an  almost  unbroken  chain, 
so  that  Armenian  tradition  may  be  said  to  more  nearly 
approach  historical  literature  in  value  than  that  of  an}՛ 
other  nation  of  the  earth.  The  unwritten  historv  of  the 
masses  is  confirmed  in  most  essential  points,  at  least  by  the 


98  UNDER  ORIENTAL  SKIES. 

modern  reading  of  records  of  the  few  who  were  able  to 
record  the  facts  of  history  on  the  face  of  the  rocks  among 
the  everlasting  hills.  Time  has  dealt  kindlj^  with  those 
precious  records,  and  the  curious  student  may  find  full 
account  of  their  discover}՛  in  the  annals  of  archaeology. 

Like  the  tombs  of  Egypt,  the  cradle  of  the  human  race  is 
slowly  but  surely  giving  up  the  secrets  of  thousands  of 
years.  The  earliest  and  most  valued  of  our  historical 
sources  is  the  work  of  Agathangaegos,  who  flourished  in  the 
third  century  of  our  era.  He  was  the  private  secretary  of 
King  Tiridates  of  Armenia. 

The  rarest  manuscripts  I  have  seen  are  found  in  the 
alcoves  of  Armenian  monastic  libraries.  About  two 
thousand  of  them  are  preserved  at  Etchmiazin,  one 
thousand  two  hundred  in  the  convent  of  St.  Lazaro  at 
Venice ;  the  Royal  Library  at  Paris,  through  the  emissaries 
of  Louis  XIV.,  contains  about  two  hundred  of  them; 
Bodleian  Library-  and  British  Museum  contain  but  a  few 
manuscripts. 

Man}՛  of  these  manuscripts  are  the  work  of  inferior 
or  little-known  writers,  but  all  of  them  have  a  high  value 
because  of  their  great  age  and  the  painstaking  care  with 
which  the  laborious  w^ork  of  copving  was  done. 

In  the  fifth  century,  A.  D.,  Moses  of  Chorene,  by  his 
historical  writings,  became  the  Herodotus  of  the  Armenian 
people.  He  treasured  in  his  works  the  traditional  history 
of  his  time,  some  parts  of  which  continued  to  be  handed 
down  orally  as  of  yore,  the  fidelity  and  accuracy  with 


ARMENIAN  LITERATURE.  99 

which  the  people  transmitted  them  being  much  to  their 
credit. 

In  the  same  century,  a  period  of  unusual  intellectual 
activity,  St.  Mesrob,  an  illustrious  prelate  of  an  Armenian 
monastery,  modified  the  alphabet  to  its  present  form, 
composed  of  thirty-eight  letters.  He  is  sometimes  called  its 
inventor,  which  gives  him  more  honor  than  is  his  due. 
Prior  to  his  introducticm  of  the  Armenian  letters,  the  Greek 
alphabet  was  in  use  by  our  nation.  The  Armenian  is  an 
inflected  language,  with  four  conjugations  and  twelve 
declensions.  It  belongs  to  the  kryan  branch  of  Indo- 
Germanic  family  of  languages.  In  syntactical  structure, 
the  classical  Armenian  bears  a  close  resemblance  to  the 
ancient  Greek.    It  has  no  grammatical  gender  or  dual  form. 

Espousing  Christianity  early  in  our  race,  we  experienced 
wnth  that  change  a  great  revival  of  literary  and  intellectual 
activity,  the  first  fruits  of  which  were  numerous  transla- 
tions of  the  sacred  stories  from  Syriac  and  Greek.  Armenian 
students  were  seen  at  all  the  educational  centers  of  Europe, 
Alexandria  and  B\^zantimm.  To  their  translations  are  due 
the  preservation  in  Armenia  of  many  valuable  writings, 
extinct  in  the  original  and  all  other  tongues. 

The  Old  Testament  was  translated  by  Sahak  the 
Patriarch,  from  the  Septuagint  version.  There  are  con- 
flicting opinions  concerning  the  final  accomplishment  of 
what  is  known  as  the  "Queen  of  Versions."  Some  parts 
are  evidently  from  the  Syriac  and  some  from  the  Greek, 
but  the  greater  part  is  from  Septuagint.    The  sixth  century 


100  UNDER  ORIENTAL  SKIES. 

may  well  be  called  the  dormant  era  of  Armenian  literature. 
All  intercourse  with  Greek  centers  of  learning  being  cut  off 
by  the  Persians,  the  pursuit  of  literature  declined  in  its 
avidity. 

During  the  seventh  century  several  valuable  historical 
and  theological  works  were  written.  In  the  eighth  century 
John  of  Osdin  and  Stephanus  of  Siunia  were  leading  writers, 
while  in  the  ninth,  John  the  Catholicos,  Thomas  Ardzruni, 
and  several  others  enriched  the  literature  of  the  country. 

The  tenth  was  equalh՛^  productive  of  leaders  of  thought 
through  the  medium  of  the  pen.  In  the  eleventh,  Aristakes 
of  Lastiverd,  the  national  historian,  flourished  with 
numerous  contemporaries;  among  them  Matthew  Yeretz, 
the  biographer  of  Chrysostom.  The  twelfth  and  thir- 
teenth centuries,  in  which  S^'riac  influence  predominated, 
was  a  second  period  of  great  literar^^  activity.  Later  the 
Armenians  of  the  west  gave  their  literature  such  names  as 
Rivola  (1633),  Villote,  La  Croze,  Osgan  and  others,  who 
were  eclipsed  by  St.  Martin.  In  Russia  and  France, 
Armenians  ranked  among  the  best  writers;  Speigle,  Justi, 
Neumann  and  Pertermann  in  Germany՛  have  made  enviable 
reputations. 

In  the  present  century  the  work  of  Armenian  Romish 
monks  of  the  convent  St.  Lazaro,  Venice,  ma^՛  well  rank 
first.  This  convent  is  the  cradle  of  ancient  and  modern 
Armenian  literature.  Many  translations  from  European 
languages  have  been  issued  from  this  place  along  with 
valuable  books    of    reference,   dictionaries,   and  works  of 


ARMENIAN  LITERATURE.  101 

similar  nature.  The  convent  is  particularly  interesting  to 
modern  students  and  tourists,  because  it  was  there  that 
Byron  sojourned  for  a  time,  deeply  interesting  himself  in 
Armenian  literature  and  its  expounders,  the  learned  monks. 
This  remarkable  establishment  has  been  greatly  dis- 
tinguished for  its  eminent  services  in  the  cause  of  morality 
and  learning.  In  1810,  when  a  general  order  for  the  sup- 
pression of  all  monastic  institutions  in  Venice  was  issued, 
St.  Lazaro  alone  was  exempted  from  its  sweeping  effects. 
Another  proof  of  the  high  estimation  in  which  the  monas- 
ter}^ stands,  is  show^n  by  the  fact  that  the  Pope  made  it  his 
usual  custom  to  confer  upon  each  new  abbot  of  St.  Lazaro 
the  title  and  dignity  of  Archbishop,  although  the  prelate 
has  neither  province  nor  subordinate  clergy  under  him. 

American  missionaries  have  furnished  scientific  text 
books  and  are  increasing  the  number  from  time  to  time. 
An  Armenian  who  can  afford  them  may  have  as  good  a 
practical  library  in  his  native  language  as  the  artizan  or 
merchant  could  desire.  From  these  facts  some  interesting 
conclusions  can  be  drawn. 

Through  four-fifths  of  the  Christian  era,  Armenian 
literature  has  enjoyed  a  more  perfect  continuity  than  that 
of  any   other  Christian  nation. 

When  Europe  was  passing  through  the  dark  ages, 
the  Christian  Armenians  of  the  Orient  were  enjoying  a 
season  of  unparalleled  intellectual  activity,  creating  for 
mankind  a  literature  of  no  little  value,  and  the  day 
may  yet  come  when  her  purest  songs  and  highest  thought 
may  be  ranked  among  those  classics  which  are  not  the 
possession  of  any  tongue  or  people,  but  have  in  them 
so  much  of  man's  heart  and  life  that  they  belong  to 
man  as  the  legacy  of  the  race. 


THE  ARMENIAN  CHURCH. 


"  The  Armenians  may  justly  claim  to  be  the  oldest  Christian  nation  in 
the  world."—//.  B.  Tristram,  D.  D.,  LL.  D.,  F.  R.  S.,  Canon  oi  Durham, 
England. 


lEFORE  entering  into  a  description  of  the  Armenian 
\ա}  church,  let  us  cast  a  glance  at  the  various  stages  of 
the  primitive  religious  life  of  the  people.  From  the  earliest 
times  man  has  recognized  and  obeved  the  religious  instinct. 

O  -՛Ծ 

Conscience  and  reason,  no  matter  how  rudimentar}՛,  com- 
bine to  make  him  bow  before  some  power  outside  himself, 
in  whose  hands  he  is,  and  to  whom  he  owes  some  sort 
of  homage.  The  veriest  savage  acknowledges  with  mingled 
fear  and  gratitude  his  dependence  upon  the  Great  Provider, 
Ordainer  and  Judge,  if  only  in  his  reverence  for  the  Son.  As 
this  religious  impulse  develops,  the  idea  of  propitiation 
forms  more  and  more  the  predominant  element  in  it^ 
probabl}՛  from  the  growing  sense  of  helplessness  and  fate 
consequent  upon  the  accumulation  of  experience. 

Once  this  idea  of  propitiation  has  firmly՛  seized  upon  the 
primitive  mind,  the  next  step  is,  for  the  sake  of  greater 
efficiency,  to  dedicate  all  this  work  to  one  man— judged 
pleasing  to  the  gods. 


THE  ARMENIAN    CHURCH.  103 

This  is  the  idea  of  the  priest— simple  at  first  and  pure. 
Often  this  priest  was  merely  the  head  of  the  family,  who,  as 
the  revered,  obeyed  and  responsible  representative  thereof, 
stood  therefore  before  the  gods  to  recommend,  to  intercede, 
and  conversely  to  bless  and  to  curse.  Such  was  the  earliest 
form  of  Oriental  priesthood. 

According  to  the  testimony  of  the  Scriptures,  after  the 
resting  of  the  ark  "upon  the  mountains  of  Ararat,"  Noah 
offered  burnt  offerings  upon  the  altar.  Since  these  moun- 
tains are  in  our  central  province,  Armenia  may  be  said  to  be 
the  earliest  home  of  divine  worship,  and  from  here  patri- 
archial  monotheism  was  transmitted  to  Noah's  descendants. 
In  the  centuries  following,  we  frequently  meet  with 
analagous  cases  of  Abraham  and  of  kindred  patriarchs  as 
worshipers  of  one  true  God.  In  the  patriarchal  observance 
of  religion,  the  father  was  the  high  priest  of  the  famiU՛, 
officiating  daily  at  the  rude  family  altar.  He  enjo^'cd  the 
sacred  religious  reverence  which  is  the  divine  right  of  the 
pious  head  of  a  family.  We  may  well  pray  for  restoration 
of  this  ancient  and  mutual  sense  of  religious  duty  and 
respect  in  many  a  modern  home. 

The  Old  Testament  is  not  a  universal  histor\՛.  It  is  the 
history  of  the  Hebrew  nation.  It  does  not,  therefore, 
mention  all  nations  who  were  possessed  of  the  same  form  of 
worship.  But  we  have  our  traditions,  which  are  sufficient 
proof  to  sustain  us  in  our  belief  that  pure  monotheism  was 
the  pre-historic  religion  of  the  Armenians,  as  it  was  the 
primitive  religion  of  all  other  Aryans.   We  cannot,  however, 


104  UNDER  ORIENTAL  SKIES. 

positively  determine  the  duration  of  that  pure  religion  in 
Armenia.  By  degrees,  through  the  influence  of  idolatrous 
neighbors,  she  embraced  polytheism  of  Assyro-Babylonian 
type.  Our  cuneiform  inscriptions  inform  us  in  particular  of 
the  names  of  deities  and  the  regulations  for  daily  sacrifice. 

With  the  supremacy  of  the  Medo-Persian  empire,  there 
arose  in  Western  Asia  the  dualistic  religion  of  Zoroaster, 
teaching  that  there  are  two  supernatural  beings— Ormazd,* 
the  creator  and  preserver  of  all  things  good,  and  Ahriman, 
the  source  of  all  evil  and  mischief.  These  rival  gods,  having 
in  command  good  and  evil  spirits,  were  in  perpetual  strife. 
The  fire,  which  was  the  personification  of  Ormazd's  son, 
became  the  supreme  object  of  worship. 

This  was  the  religion  of  the  Armenians  from  the  last 
decade  of  the  seventh  century  B.  C.  to  the  advent  and  intro- 
duction of  Christianity,  in  whose  cause  our  people  struggled 
in  many  bloody  battles  against  the  established  Zoroasterian 
system. 

The  Armenian  church  is  of  vital  interest  to  Armenians, 
because  it  has  served  a  double  mission.  Not  onl}^  is  it 
an  organization  exerting  a  religious  influence  on  the  people, 
but  since  the  subjection  of  the  country  to  the  Turkish 
government,  the  church  has  also  served  as  a  conservator  of 
the  national  spirit  and  unity. 

Patriotism  and  common  religion  are  two  important 
uniting  forces  of  a  nation,  and  of  the  two,  religion  is  far 

*  Ormazd  of  the  Persians  is  the  same  as  Armazt  of  the  Armenians  and 
Jupiter  of  the  Greeks. 


THE   ARMENIAN   CHURCH.  105 

more  potent  in  its  preserving  power.  Although  under  the 
Turkish  yoke,  the  Armenians  still  preserve  their  national 
peculiarities;  they  are  independent  in  spirit  if  not  in  fact. 
But  this  church  should  also  be  of  interest  to  every  Christian 
of  every  countr\՛,  because  of  its  associations  with  early 
Christianit^^  It  should  be  a  delight  to  trace  down  the 
centuries  and  fortunes  and  misfortunes  of  a  church  founded 
by  the  first  disciples  of  our  Saviour. 

Cast  a  glance  at  the  condition  of  the  eastern  world 
in  the  time  of  Christ's  Advent!  When  Zoroastrianism  was 
multiplying  its  gods,  and  at  the  same  time  multiplying 
vice  and  immorality,  when  the  ancient  Babylonians  were  in 
eager  endeavor  to  keep  their  old,  d^-ing  Sabaism  alive, 
when  many  branches  of  heathenism  were  contemplating 
the  manufacture  of  some  new  and  better  gods,  when  even 
the  sacred  religion  of  Judaism  had  fallen  into  ritualistic 
literalism  ;  in  a  word,  when  the  dark  and  threatening  clouds 
of  meaningless  strife  and  hopeless  controversy  had  seized 
the  oriental  sk}՛,  and  the  people  were  blundering  in  the 
darkness  of  superstition  and  ignorance,  then  rose  the  Son  of 
Righteousness  to  illumine  the  whole  world,  bearing  in  its 
radiance  the  burden  of  that  angelic  benediction,  "Peace 
on  earth,  good  will  toward  men." 

It  was  during  the  reign  of  our  King  Abgarus  of  Edessa 
that  Bartholomew,  one  of  the  twelve,  and  Thaddeus,  one  of 
the  seventy,  went  about  preaching  the  gospel  in  Armenia. 
As  a  result  of  their  faithful  labors  and  the  power  of  the  new^ 
Gospel  they  proclaimed,  the  king  and  the  royal  family  were 


(^063  UNDER  OIRENTAL  SKIES. 

converted  and  baptized  in  the  river  Euphrates,  and  following 
their  example,  the  whole  nation  turned  from  their  idolatry 
to  the  true  God. 

Notwithstanding  this  resistless  wave  of  Christain 
pow^er  and  good,  the  conversion  proved  transient,  and 
a  short  time  after  the  death  of  Abgarus  the  nation  relapsed 
into  its  false  religion.  It  was  reserved  for  St.  Gregorj^, 
a  prince^of  the  reigning  family  of  Arsacidae,  a  man  "mighty 
to  the  Lord,"  to  turn  the  erring  people  back  to  Christian 
faith  and  worship.  This  learned  inan  had  been  sent  by 
Tiridates  to  the  Greek  bishops  of  Ceesarea  for  ordination, 
and  under  the  influence  of  his  preaching,  the  haughty  king 
Tiridates  (Durtad)  embraced  CfiristiahTEy,  and  as  a  result, 
each  man  became  iconoclast,  and  worshiped  again  a  spirit 
in  spirit  andln  truth  (301  A.  D.)* 

Tiridates  bestowed  on  his  people  the  imperishable  honor 
օքՆ61ո^_էհ6^£տէ  nation  to  have  a  Christian  oiler.  The 
baptism  of  this  Armenian  king  into  the  Christian  church 
antedates  that  of  Constantine  thirty-seven  years.  Com- 
monly the  latter  is  referred  to  as  the  first  Christian 
«mperor,  through  paucity  of  information  on  Armenian 
liistory  in  the  libraries  of  Europe  and  America. 

With  Christianity  came  an  elevation  of  the  national 
mind,  and  the  centurj^  following  formed  the  golden  age 
of  Armenian  literature.    Schools  were  established  in  everv 


*The  converting  the  king  by  St.  Greejorj.՛  is  most  remarkable  in  the 
light  of  the  fact  that  Gregory's  father  had  assassinated  the  father  of  the 
king,  who  was  the  assassin's  cousin. 


THE   ARMENIAN   CHURCH.  107 

part  of  the  country,  and  as  a  crowning  triumph  the  Bible 
was  translated  into  the  Armenian  language.  Our  bishops 
sat  in  all  the  early  councils  of  the  one  common  Christian 
church,  catholic  in  spirit,  liberal  in  doctrine  and  govern- 
ment. 

About  450  A.  D,,  various  causes  presented  Armenia's 
representation  in  the  fourth_Ecumenical  Council  of  Chal- 
cedon,  at  which  Eutyches  was  condemned  on  the  doctrine 
relating  to  the  person  of  Christ.  The  Armenian  church 
rejerved  their  decision,  and  was  assumed  to  endorse_his 
heresy,   which    was   untrue^^In    491  this  doctrine  in  full 


Synod    was    formally    annulled    by    our  patriarch,  which 
act   resulted    in    separation   from    the  Greek  and  Roman 

churches. It    was    not    a    question    of    dogma,    but    of 

jurisdiction,  that  caused  it  to  reject  the  council.  Docu- 
mentary evidence  is  not  wanting  to  show  that  the 
Armenian  church  was  essentially  orthodox  at  that  time 
and  has  ever  been  so.  European  and  American  historians 
have  drawn  on  bigoted  Latin  and  Greek  sources  for  the 
information.  On  the  contrary,  so  long  as  the  Armenian 
church  stands  aloft  from  the  endorsement  of  the  Council 
of  Chalcedon,  her  autocracy  is  secure.  To  concur  would  be 
to  court  absorption  into  the  Greek  and  Roman  hierarchies. 
When  we  consider  with  what  the  Armenian  church 
has  had  to  contend  during  the  past  eighteen  centuries,  our  ,^^ 
sympathies  cannot  fail  to  be  awakened  and  our  admiration  c^vK^՝ 
kindled.  The  time  came  when  the  Persian  conquerors 
offered  annihilation  by  the  s\vord__Qr  religious  submission 


108  UNDER  ORIENTAL  SKIES. 

to  forsaken  heathenism.  A  most  critical  moment;  they 
must  wade  through  a  carnage  of  death  to  religious 
freedom,  or  desert  the  pure  religion  of  their  fathers! 
Christian  homes  or  Christian  graves  was  the  unanimous 
sentiment  that  echoed  from  the  Armenian  ranks.  Men, 
women,  children,  all  stood  on  the  battle  ground  in  defence 
of  their  faith.  One  universal  resolution  prevailed,  "From 
this  belief  no  one  can  move  us,  neither  angels  nor  men, 
neither  fire  ^or  sword,  nor  water,  nor  any  other  horrid 
tortures.^  What  a  pathetic  scene !  In  that  vast  throng  of 
clergy  and  laity.  Prince  Vartan  Mamigonian,  the  valiant 
commander-in-chief  of  the  Christian  host,  lifted  his  eloquent 
voice  in  a  thrilling  oration:  "I  entreat  you,  mj՛^  brave 
companions,"  said  he,  "fear  not  the  number  of  the  heathen, 
withdraw  not  your  necks  from  the  terrific  sword  of  a 
mortal  man !  That  the  Lord  may  give  the  victory  into 
our  hands,  that  we  may  annihilate  their  power  and  lift 
on  high  the  standard  of  truth." 

In  the  morning,  with  clash  of  arms  the  army  of  the 
Persians  was  advancing.  No  time  could  be  lost,  the  decisive 
battle  was  soon  on !  It  was  after  partaking  of  the  holy 
communion  that  the  Armenians  marched  on  with  brave 
hearts  and  with  these  words  on  their  lips,  "May  our  death 
be  like  the  death  of  the  just,  and  may  the  shedding  of  our 
blood  resemble  the  blood-shedding  of  the  prophets!  May 
God  look  in  mercy  on  our  voluntary  self-offering,  and  ma}^ 
He  not  deliver  the  Church  into  the  hands  of  the  heathen." 
The  battle  raged  furiously.     Never  fought  men  with  greater 


THE   ARMENIAN   CHURCH.  109 

heroism,  though  fewer  in  number,  and  though  their  noble 
commander  was  first  among  the  slain,  the  courage  of  the 
determined  heroes  of  the  Cross  increased  until  they  shook 
the  Persian  throne  to  its  foundation,  and  the  Persian 
monarch,  retreating  in  confusion,  besought  compromise, 
granting  religious  liberty.  This  was  the  last  of  many 
religious  battles  in  which  the  Armenians  contended  with 
opposing  Zoroastrianism,  and  the\^  dealt  her  here  such 
a  blow  that  she  never  again  lifted  her  hand  to  strike. 
Persecuted  as  she  has  been  b\՛  the  relentless  Saracen,  and  by 
the  still  more  murderous  Mongol  and  Tartar,  she  has 
always  held  her  ground  patiently,  heroically,  and  songs 
of  hallelujah  she  has  sung  above  all  the  strife  and  conflict. 
Not  with  inward  controversies,  but  with  the  red  blood 
of  martyrdom  have  Armenians  maintained  their  religion 
throughout  all  ages.  Tangible  good  resulted  from  the 
long  centuries  of  persecution.  It  strengthened  the  faithful. 
An  iron-clad  Christian  character  resulted,  successfully 
resisting  the  sensual  alhirements  of  Islamism  for  genera- 
tions. Western  Christians  may  frequently  be  seen  to 
embrace  Mohammedanism  for  military  or  social  standing, 
but  the  Armenian  almost  never! 

For  many  centuries  the  Church  suffered  the  meddlesome 
interference  of  the  Pope  at  Rome,  who  tried  to  place  it 
in  subordination  to  the  papel  power.  Many  apostacised 
to  Rome  (notably  since  the  Council  of  Florence,  1439  A.  D.), 
perhaps  in  the  hope  of  the  better  protection  of  a  stronger 
and  more  dominant  organization  ;  undoubtedly  the  superior 


110  UNDER   ORIENTAL  SKIES. 

schools  of  the  Jesuits  also  attracted  a  large  number  from 
the  National  Church.  Nor  is  this  all;  owing  to  the  con- 
tinued opposition  and  interference  of  the  Greek  Church, 
much  of  its  superstition  has  crept  in  and  has  exerted  a 
pernicious  influence  on  the  national  religion,  robbing  it 
of  its  pristine  purity  and  simplicity.  In  the  twelfth  century 
Merses  Lambronasses,  a  celebrated  Armenian  orator,  in  a 
masterly  speech,  advocated  the  union  of  the  two  churches. 
The  laity  and  clergy՛,  however,  unanimously  rejected  the 
idea,  suspecting  that  it  threatened  their  independence. 
Moreover,  the  doctrines  and  usages  of  the  two  churches 
differ  widely  in  many  particulars.  _  While  the  Armenian 
Church  claims  to  be  orthodox,  she  does  not  claim  to  be 
the  onh^  orthodox  church,  and  does  not  denj՛  communion 
to  members  of  Greek  and  Roman  churches.  The  Armenian 
Church  is  liberal,  while  the  Greek  is  exclusive  in  the  extreme. 
Whether  owing  his  allegiance  to  Rome  or  to  the 
orthodox  Greek,  a  convert  to  the  evangelical  missions,  or 
yet  within  the  fold  of  the  native  church,  the  Armenian 
Cէristian  still  esteems  Etchmiadzin  the  most  sacred  shrine 
of  national  adoration.  The  monastery  of  Etchmiadzin, 
most  ancient  of  monastic  foundations,  has  been  the  patri- 
archial  throne^f^rmenia^throughout  all  Christian  ages. 
Here  is  the  first  St.  Gregory's  church,  traditionall}-^  founded 
on  a  spot  w^here  Christ  descended,  as  its  name  implies, 
"Etch"  meaning  descent,  and  "miadzin"  օոհ՚-begotten.  It 
is  at  the  foot  of  Mount  Ararat,  cruciform^  with  transcepts 


THE  ARMENIAN   CHURCH. 


Ill 


SO  short  that  it  seems  square.      It  is  elaborately  decorated 
with  ornaments  usual  to  Armenian  places  of  worship. 

Of  all  the  officers  of  the  church,  the  Catholicos  ranks 
highest,  the  Catholicos  at  at  Etchmiadzin  being  supreme.*՜ 


MGR.    KHRIMIAN.    CATHOLICOS   OF   ALL   ARMENIANS. 


*  The  author,  when  in  Constantinople,  had  the  pleasure  of  an  extended 
interview  with  the  ex-patriarch,  Mgr.  Khrimian,  who  has  been  recently 
exalted  to  the  office  of  Catholicos  at  Etchmiadzin.  He  was  cordiall3՛ 
received  and  enjoN'ed  the  paternal  advice  and  blessinoj  of  this  highest 
dignitary  of  the  .\rmenian  church  and  people.  When  about  to  depart,  the 
venerable  man  presented  his  young  congenere  with  several  original 
autograph  volumes,  which  are  held  as  priceless  additions  to  his  library. 


112  UNDER  ORIENTAL  SKIES. 

This  personage  is  executively  of  somewhat  papal  authority՛. 
However,  no  dogma  of  infallibilitj^  deifies  him.  After  being 
elected  by  all  the  archbishopSi_he  inustJ5e  confirmed  b}^  the 
Czar  oj^Rjissia^who^gyaraniee^iiim  prq^  enforces 

his  decrees. 

There  are  also  other  Catholicos  at  Sis,  in  the  ancient 
province  of  Cicilia,  and  at  j^khtamar,  upon  an  island  of 
Lake^Van,  and  two  Patriarchs,  one  at  Constantinople  and 
the  other  at  Jerusalem.  The  function  of  the  Patriarch  is 
more  of  a  poHtical  nature,  representing  the  Armenian  nation 
and  church  to  the  authorities.  Ecclesiasticalh՛  he  holds  the 
rank  of  a  Bishop.  Next  in  order  are  the  archbishops  and 
bishops^  who^are  elected  to  their  office  b^Mthe  entire  nation 
and  ordained^by^  the  Catholicos.  Formerly  it  was  the 
custom  to  ordain  these  officers  at  Caesarea  or  Sis,  but  in  the 
patriarchate  of  Nerses  the  Great,  who  lived  363  A.  D.,  this 
custom  was  discarded  by  the  sentiment  of  the  laity  and  the 
resent  practice  inaugurated. 

After  ordination,  the  bishop  confines  himself  in  a  room 
of  the  church,  fasting  and  praj-ing  for  about  two  weeks, 
when  he  is  prepared  to  enter  upon  his  duties.  During  this 
time  he  studies  the  ritual  and  forms  of  the  church,  and  at  its 
conclusion  is  possessed  of  the  power  of  absolution.  The 
bishops  are  much  more  highly  educated  than  the  priests, 
being  elected  from  an  order  known  as  Vartabets,  or  doctors 
of  theology.  Indeed,  the  Vartabets  represent  the  highest 
culture  of  the  nation,  and  to  them  it  is  indebted  for  most  of 
its  literature.     The  priest   is  chosen    by  the    people    from 


THE   ARMENIAN   CHURCH. 


113 


among  themselves,  and  is  supposed  to  possess  a  good 
education  and  knowledge  of  the  Bible.  He  is,  as  a  rule, 
a  venerable  man  with  a  long  beard. 

Celibacy  is  not  compulsory,  but  a  priest  can  not  rise 


''c^ 


AN   ARMENIAN   BISHOP. 


higher  than  his  order  whilejiis  wife  is  living,  He  performs 
the  marriage  ceremony,  ad_rninisters_ baptism,  officiates  at 
funeraTs^and  takes  charge  of  the^  morning  and  evening 
services  of  the  church.     He  receives  no  salary,  but  depends 


114  UNDER  ORIENTAL  SKIES. 

on  contributions  for  his  support.  It  can  easilj՛  be  imagined 
why  we  have  no  wealth}՛  priests.  The  Armenian  monks  are 
of  the  order  of  St.  Basil. 

As  has  been  indicated  before,  the  Armenian  Church  is 
Apostolic^rtliQdoxjnJts  form,  Episcopal  and  liberal  in  its 
nature.  In  theolog}^  it  is  Augustinian,  adopting  the 
Apostolic,  the  Nicene  and  the  Athanasian  creeds.  It  has 
more  affinity  now  to  the  Church  of  England  than  to  any 
other. 

■^  It  embraces  the  doctrine  of  the  Trinity,  and  believes  in 
the  incarnated  divinity  of  Christ,  separated  but  blended  in 
perfect  harmony  in  an  unapproachable  life.  It  declares  that 
the  hoh՛  spirit  is  an  essence  emanating  from  God,  and  that 
it  is  the  source  of  union  between  God  and  man^^^It  believes 
in  the  adoration  and  mediation  of  saints,  but  not  in  the 
purgatorial  penance,  though  prayer  and  entreaties  are 
offered  for  the  pardon  of  departed  souls.  Contrary  to  the 
Greek  and  Roman  churches,  it  places  the  Bible  in  the  hands 
of  all  the  people,  believing  in  the  potency՛  of  the  inspired 
word  for  the  conviction  and  salvation  of  souls. 

Ever}՛  morning  at  sunrise  and  ever}՛  evening  at  sunset 
the  people  assemble  in  the  churches  and  regular  services  are 
held.  The  scriptures  are  chanted  or  read.  The  sermon  is 
usually  preached  and  the  ceremonies  performed  in  the 
ancient  Armenian  tongue.  This  part  of  the  service  is  not 
given  the  prominence  it  receives  in  this  country,  and  it  is 
not  uncommon  for  the  people  to  go  home  before  or  even 
during  the  preaching,  because  of  the  lengthy  liturg}՛.      The 


b 


THE   ARMENIAN   CHURCH.  115 

sign  of  the  cross  is  used  at  all  services.  The  adoration  of  the 
pictures  of  saints  and  the  cross  is  believed  to  be  of  special 
efficac3\  The  church  liturgy,  though  ancient  and  extensive, 
is  3'^et  most  beautiful  in  style  and  in  religious  sentiment. 

There  are  seven  sacraments— baptism,  confirmation,  the 
eucharist,  penance,  ordination,  marriage  and  extreme 
unction.  The  Armenian  Church  practices  a  triple  immersion 
of  infants,  and  teaches  that  by  it  original  sin  is  washed 
away,  while  actual  sin  requires  auricular  confession  and 
penance.  Confirmation  is  administered  immediately  after 
baptism,  the  child  being  anointed  with  holy  oil.  ^^Ֆշ 
^octrine  of  Transubstantiation  is_reg^:d£d-_as_e2ctremel 
important,  unleavened  bread  being  used  in  the  sacrament 
ճզճ  dipped  in  undiluted  wine. 

C Penance    consists     in     fasting,     which     occurs     every 
Wednesdaj-    and    Friday,    and    also    in    abstaining   irovxy 
eggsan^_meat  of  all  kinds.    Confession  to  the  priestjiood 
constitutes^  necessary՛  preparation  for  participation  in  the^ 
v&aerament  of  the  Lord's  Supper. 

There    are  also  man}՛  sacred   holidays,   among  which    \ 
is  Christmas,   celebrated    on  the  eighteenth    of  January; 
Nativity   and   Epiphan\՛   on  the  sixth.      Extreme    unction    / 
is  administered  only  to  the  ecclesiastics.  / 

Like  the  children  of  erring  Israel,  the  Armenians  have 
wandered  often  and  far  from  the  primitive  faith,  and  vet 
we  can  but  admire  the  heroism  with  which  they  have 
contended  for  their  religion  and  church  ?  With  the 
introduction  of  Christianity  we  can  bid   a  final   adieu   to 


116  UNDER  ORIENTAL  SKIES. 

the  pagan  influence  in  the  social  and  religious  life  of  the 
Armenians,  for  having  given  up  their  idols  and  torn  down 
temples  of  Bael,  the}՛  took  up  the  cross  never  to  lay  it 
down.  That  church  has  for  its  corner-stone  Christ  Jesus, 
and  rests  on  the  firm  foundation  of  the  inspired  revelation. 
But  to  the  truth  has  been  added  much  superstition,  and  the 
religion  once  so  full  of  spirit  and  devotion,  has  lapsed  into 
mere  formalism,  which  is  fatal  to  everv  Christian  grace  and 
fruit.  Armenia  still  upholds  her  torch,  but  it  emits  no 
gracious  light;  while  yet  the  knee  is  bent  to  the  one  true 
God,  the  spirit  kneels  not  to  its  King.  The  voice  of  the 
disciples  here  heard  so  long  ago  inspires  no  more,  and  the 
fire  kindled  in  the  souls  of  men  has  almost  sunk  to  ashes. 
How  sad  to  think  that  she  w^ho  gave  so  much  is  poor 
to-da}՛  in  what  so  freely  she  bestowed !  and  yet  it  need  not 
be  so. 

While  Christian  nations  are  seeking  to  save  the  lost  in 
darker  lands,  let  them  not  forget  their  obligation  to 
Armenia;  from  her  freeW  they  have  received,  and  now, 
in  her  dire  necessity,  should  they  not  freely  give?  The 
occidental  Christendom,  which  to-da}՛  enjoys  the  peace,  love 
and  cordial  fellowship  of  Christianity՛ — so  cheap,  so  easy,  so 
honorable;  do  they  not  owe  something  to  our  Oriental 
pioneer,  who  "fought  to  win  the  prize,  and  sailed  through 
blood\՛  seas?"  And  not  only  is  it  an  obligation  but  a 
privilege  to  evangelize  a  land,  the  scene  of  the  Apostles'  first 
efforts. 

Armenia's  earnest  appeal  should  not  fall  lightly  on  the 


THE   ARMENIAN   CHURCH.  117 

Christian  world.  She  does  not  ask  for  much,  but  she  pleads 
for  the  listening  ear  and  the  helping  hand  of  Christendom. 
Obviousl}՛  the  church  needs  reform  in  man\՛  particulars,  and 
none  are  so  aware  of  this  as  the  earnest  native  Christian 
preachers. 

In  Armenia  the  Bible  is  and  has  been  in  the  hands  of  the 
people,  and  their  customs  and  life  are  permeated  with  its 
leavening  principles.  Thus  the  obstacle  with  which  foreign 
missionaries  usualh՛  have  had  to  contend  are  not  found 
here.  Armenia  is  destined  to  great  awakening.  Christian 
missions  have  flourished  and  increased  here  as  in  no  other 
land.  Let  hands  be  clasped  across  the  wide  ocean  that 
separates  us,  and  let  Christendom  harken  once  more 
to  the  cr\՛  that  comes  in  the  night,  "Come  over  and  help 
us." 


THE  EVANGELICAL  CHURCH. 

"Come  over  and  help  us." — Macedonia  Cry- 

'^ip^HE    labor  of  evangelization    among  the  Armenians 
Հա      has  been  in  its  nature  fundamentally  different  from 
that  of  most  mission  countries. 

No  heathen  idolatry  was  here  with  which  to  contend. 
No  wooden  gods  and  massive  temples  built  of  ignorant 
superstition  were  to  be  torn  down  before  Christianity 
could  be  introduced  and  a  true  God  preached.  The  people 
already  worshiped  the  God  of  the  Christian;  the  spiritual 
kingdom  needed  not  a  revolution  so  much  as  a  reformation, 
and  it  is  with  complacency  that  Armenia  can  point  to 
one  of  her  own  sons  as  the  instigator  and  founder  of 
the  reformatory  movement.  We  refer  to  a  native  priest 
living  near  Constantinople,  who  in  the  year  1760  put 
forth  a  manuscript  copy  of  a  book  ^vhose  everv  page 
breathed  the  spirit  of  dissatisfaction  with  the  existing 
state  of  religious  life.  Besides  speaking  in  commendator}՛ 
terms  of  the  great  reformer,  Martin  Luther,  it  pointed 
out  many  errors  into  which  the  Church  had  gradually 
fallen,  and  urged  that  a  reform  of  some  sort  was  eminently 


THE   EVANGELICAL   CHURCH.  119 

necessary.  This,  though  for  some  reason  never  printed, 
wielded  a  salutary՛  influence  in  the  minds  of  the  people, 
especially  among  the  higher  clergy,  many  of  whom  were 
inspired   by  it  to   action   more  or  less  effective. 

One  of  the  indications  that  would  point  to  the  spiritual 
lethargy  of  the  times  was  the  extreme  rarity  of  Bibles ; 
and  here  we  take  occasion  to  say  that  no  true  and 
active  Christian  life  is  possible  without  some  communion 
with  that  stimulator  of  the  soul's  higher  existence,  the 
Word  of  God.  It  was  a  most  healthful  sign  when  an 
urgent  want  began  to  be  expressed  for  more  copies  of 
the  sacred  book,  and  it  was  also  a  very  encouraging 
expression  of  the  pulse  of  Christendom  when  the  British 
and  Russian  Bible  societies,  at  about  the  same  time, 
proffered  their  help  in  the  field  white  unto  harvest.  As 
an  outcome  of  the  self-sacrificing  interest  of  these  two 
organizations,  in  the  3'ear  1823  about  20,000  copies  of 
the  Scriptures  were  translated  into  the  language.  The 
Armenian  people  will  ever  gratefully  remember  this  timely 
service.  It  was  soon  perceived,  however,  that  much  more 
good  would  be  accomplished  were  the  translations  made 
in  modern  Armenian  rather  than  in  the  ancient  tongue. 
The  latter  the  common  people  were  not  able  to  read,  and 
most  of  the  copies  published  of  necessity  fell  into  the 
hands  of  priests  and  monks.  The  former,  the  modern 
Armenian,  is  understood  by  educated  and  uneducated 
alike,  and  the  Bible  societies  referred  to  did  a  very  wise 


120  UNDER  ORIENTAL  SKIES. 

thing  in  putting  forth  another  version  adapted  to  the 
needs  of  cler^-men  and   laborers,  poor  and  rich  alike. 

The  pioneer  work  in  any  mission  country  is  placing 
in  the  hands  of  its  people  the  Word  in  their  vernacular. 
It  is  the  foundation  for  the  future  edifice,  the  sowing 
for  the  future  harvest,  and  the  distribution  of  the  Scriptures 
at  this  time  was  not  without  its  significant  fruit  in  later 
years,  for  it  has  not  only  produced  a  better  morality, 
not  mereh^  the  means  of  spiritual  life,  but  it  has  also  given 
impetus  to  mental  activity. 

We  now  come  to  that  which  is  most  interesting  to 
those  who  probably  comprise  the  majority  of  the  readers 
of  this  book — the  work  of  the  American  Board  of  Foreign 
Missions.  Missionary  Parsons  met  at  Jerusalem  in  1821, 
several  Armenians,  who,  according  to  a  custom  still  in 
vogue,  were  on  a  pilgrimage  thither.  Becoming  interested 
in  them,  he  proposed  the  establishment  of  a  mission. 
They  were  all  pleased  with  the  idea  and  declared  their 
countrymen  would  be  glad  when  one  should  be  estab- 
lished. 

The  movement  began  in  Constantinople.  The  city,  a 
description  of  which  will  be  found  in  a  chapter  devoted 
exclusively  to  that  subject,  has  over  1,200,000  inhabi- 
tants. The  majorit}^  are  Turks,  but  the  Armenians  are 
next  in  number,  there  being  over  150,000  of  them.  In 
1831,  when  Rev.  W^illiam  Goodell  was  called  from  Malta 
(w^here  he  was  engaged  in  missionary  work)  to  Constanti- 
nople,  there  were  about    100,000  Armenians  in  the  city 


THE   EVANGELICAL   CHURCH.  121 

offering  a  very  attractive  field  for  effort.  This  was  in 
June,  1831,  but  scarcely  had  he  established  himself  in 
Pera,  one  of  the  suburbs  of  the  city,  when  a  destructive 
fire  necessitated  the  removal  of  the  mission  to  a  town 
some  few  miles  up  the  Bosphorus.  Although  thus  meeting 
with  adversity,  the  original  purpose  of  the  mission  was 
not  allowed  to  suffer,  and  in  the  following  3'ear  we  again 
find  Mr.  William  Goodell  in  Constantinople,  this  time 
accompanied  by  two  more  efficient  workers,  Messrs.  H. 
G.  O.  Dwight  and  W.  G.  Schaufiler,  both  Americans. 
These  three  men  of  God  were  welcomed  very  cordially 
by  the  Patriarch,  and  were  allowed  to  suffer  no  incon- 
venience that  could  be  alleviated.  It,  indeed,  seemed  as 
though  the  mission  was  blessed  of  God.  We  will  see 
later  on  how  the  Patriarch  maintained   his  first  attitude. 

In  our  chapter  on  the  Armenian  Church,  we  have 
described  at  length  its  services  and  forms  of  worship.  It 
was  the  policy  of  the  missionaries  from  the  inauguration 
of  their  work  to  leave  severely  alone  the  outer  bulwarks 
of  the  Church,  for  this  w^ould  only  have  instigated  intense 
opposition  from  all  quarters.  It  was  thought  best  to 
transform  first  the  spiritual,  and  that  being  changed,  the 
outward  manifestation  in  material  forms  and  ceremonies 
would  be  done  awa}^  with  as  a  logical  result. 

That  this  method  was  a  success  w^as  soon  seen,  and 
the  first  fruits  of  labor  were  very  encouraging.  In  the 
year  of  the  starting  of  the  mission,  Mr.  Goodell  during 
a  visit    was    the    means    of  converting    two  priests.      It 


122  UNDER  ORIENTAL  SKIES. 

will  be  interesting  to  note  that  six  years  afterwards, 
when  visiting  the  same  place,  sixteen  were  found  who 
were  believed  to  be  earnest  converts.  In  Broosa,  too, 
where  a  mission  had  been  established,  the  work  was 
progressing  finely.  The  first  converts  meant  much  for  the 
cause,  for  they  were  two  young  teachers  of  influential 
positions,  having  under  their  tutorship  many  \^oung  people. 
But  despite  all  hopes,  this  tranquility  was  not  destined 
to  continue  long,  and  opposition  very  soon  began  to 
molest  the  workers.  At  Erzroom  and  at  Trebizond,  two 
mission  stations  of  the  American  Board,  outrages  were 
continually  perpetrated. 

The  Patriarch,  heretofore  so  kindly  to  all  mission  enter- 
prises, fearing  that  the  movement  meant  an  encroachment 
upon  the  National  Church,  declared  himself  in  word  and 
deed  against  it.  In  the  year  1837,  Patriarchal  bulls  were 
reJ3eatedly  issued  threatening  anathemas  against  all  who 
should  be  found  guilt}^  of  associating  with  missionaries 
or  reading  literature  circulated  by  them.  The  Patriarch 
at  Constantinople  at  that  time  was  almost  of  Papal 
power  and  influence.  He  banished  a  number  of  Protestants 
from  the  Capital,  imprisoned  many  and  threatened  to 
exile  the  missionaries,  when  the  war  between  the  Sultan 
and  Mohammed  Ali  interfered,  attracting  the  minds  of 
the  people  to  more  serious  problems.  While  we  sadly 
lament  this  action  of  the  Patriarch,  we  have  no  doubt 
as  to  his  conscientiousness.  He  was,  as  he  thought, 
protecting  his  people;  for  since  the  State  had  fallen,  the 


THE  EVANGELICAL  CHURCH.  123 

Church  remained  as  the  only  bulwark  of  a  distinctive 
nationality,  and  his  fears  were  not  ill-founded  if  the  past 
is  to  be  taken  into  account.  Years  before,  the  Roman 
Church  had  materially  weakened  the  Armenian  by  proselyt- 
ing large  numbers  of  her  members.  Was  the  present  mea- 
sure, then,  injudicious?    We  believe  not. 

Let  us  consider,  too,  that  conservatism  is  the  distinc- 
tive characteristic  of  all  Oriental  Christians.  Ritualism, 
in  vogue  for  ages,  becomes  sacred  from  use.  It  cannot 
be  denied  that  for  centuries  the  conservative  ritualism 
of  the  Armenian  Church  was  a  bulwark  of  defence  against 
Roman  and  Greek  heresies.  The  severe  animosity  and 
antagonism  existing  between  the  Eastern  and  Western 
churches  is  an  apt  illustration  of  the  Armenian  Church 
as  well.  During  the  siege  of  Constantinople  by  the  Turks, 
united  forces  of  all  Christians  against  Mohammedans  was 
desirable,  and  to  this  end  the  Papal  legate  was  to  conform 
the  reunion  of  Christendom  at  St.  Sophia.  Even  at  this 
critical  moment  the  fiery  protest  rose  in  unison  with 
Patriarch  Gennadius  from  all  Grecian  lips,  "Give  us 
Sultan's  turban  rather  than  Cardinal's  hat."  It  is  easy 
to  imagine  if  this  was  the  feeling  between  cognate  churches, 
what  the  feeling  against  a  church  which  is  altogether 
foreign  and  strange  would  be. 

Things  slowly  came  to  a  crisis ;  the  methods  of  per- 
secution were  many  and  divers.  Superstitious  reports  of 
the  most  absurd  nature  were  circulated  everywhere  and 
believed,  until  the  whole  Church,  with  but  few  exceptions, 


124  UNDER  ORIENTAL  SKIES. 

changed  its  front  to  the  offensive.  Although  in  the  year 
1843  the  Sultan,  urged  bj՛  Sir  Stratford  Canning  and 
others,  had  ordered  that  no  person  should  be  persecuted 
for  his  religious  opinions  in  the  empire,  anathemas  and 
excommunications  were  repeatedly  issued  and  produced 
their  dire  effects  upon  the  minds  of  the  people.  With 
excommunication  came  social  degradation  and  disgrace  ; 
the  accursed  one  was  excluded  from  home  and  relations, 
the  bakers  were  forbidden  to  sell  to  him,  and  he  was 
confined  in  prison.  The  terrible  cruelties  practiced  upon  the 
Christians  in  the  three  ^^ears  following  would  take  volumes 
to  adequatel}^  relate.  Many  were  the  heroic  souls  who,  still 
inspired  with  zeal,  remained  steadfast  through  the  storm  of 
conflict.  The  culmination  of  it  all  was  the  formation  in 
1846  of  the  first  Armenian  Evangelical  Church. 

However,  before  we  enter  into  a  detailed  account  of  this, 
we  propose  to  present  a  short  sketch  of  a  factor  which  all 
these  years  had  exercised  no  little  power  as  an  auxiliary  to 
the  more  stricth^  religious  work.  Missionaries  soon  dis- 
covered that  if  the  presenting  of  Christianity  were  accom- 
panied by  educational  work,  much  more  tangible  good 
would  be  accomplished.  Accordingly,  from  almost  the  very 
outset,  schools  were  established  at  nearly  every  mission 
station;  thus  the  education  of  the  intellect  kept  pace  with 
the  higher  education  of  the  heart.  These  are  the  hand- 
maids of  civilization. 

The  school  that  probably  has  had  the  most  influence  in 
this  formative  and  unsettled  epoch  was  that  established 


THE  EVANGELICAL  CHURCH.  125 

at  Constantinople  in  1827.  Indirectly  the  school  had 
its  origin  in  a  farewell  letter  written  by  Jonas  King,  a 
manuscript  copy  of  which  was  sent  to  some  influential 
Armenians  in  the  capitol.  By  this  letter  conviction 
came  that  reformation  was  necessar}՛,  and  the  institution 
referred  to  was  founded  with  an  eminent  and  learned 
man,  Peshtimaljian,  at  its  head. 

We  will  not  speak  at  length  of  the  valuable  services  of 
this  school  of  the  mission,  suffice  it  to  say  that  six  3'ears 
later  fifteen  of  its  graduates  were  ordained  as  priests,  one  of 
them,  Dere  Kevork,  being  immediately  placed  at  the  head  of 
another  new  school  in  the  same  city  that  had  just  been 
founded  b\^  both  Turks  and  Armenians.  Had  it  not  been 
for  the  earnest  work  of  the  missionaries,  it  is  doubtful 
whether  this  school  would  have  ever  come  into  existence. 

The  educational  work  increased  in  power  and  scope, 
and  the  following  3'ear,  1834,  a  high  school  was  located  at 
Para.  Its  principal  was  a  very  consecrated  young  man  by 
the  name  of  Hohannes  Sahakian,  who  had  been  a  short 
time  before  a  student  at  Constantinople.  While  there  a 
New  Testament  had  fallen  into  his  hands,  and  as  a  result 
he  became  an  earnest  Christian  and  gave  some  very 
valuable  assistance  in  translation  work  at  the  mission. 
His  companion,  Senakerim,  a  teacher  in  the  palace  of  the 
Patriarch,  was  converted  about  the  same  time,  and  also 
labored  in  a  school  for  children  at  one  of  the  stations. 

But  even  the  schools  received  their  share  of  the  general 
persecution,  and  as  a  result  of  the  interference  of  the  Vicar 


126  UNDER  ORIENTAL  SKIES. 

of  the  Armenian  Patriarch,  the  High  School  at  Pera  was 
compelled  to  stop  its  work.  However,  the  result  was  not 
wholly  evil,  for  another  was  immediately  started  at  Hass- 
kioy  by  a  rich  banker,  with  Sahakian  as  superintendent 
and  Der  Kevork  as  one  of  its  teachers.  Although  this 
^chool,  with  an  attendance  of  over  six  hundred,  was  recog- 
nized by  th?  Armenian  Synod  and  made  a  national  insti- 
tution, it  was  done  away  wnth  the  following  year  because 
of  certain  threatenings  made  b}»^  a  number  of  hostile 
bankers. 

The  work  at  Smyrna  was  significant  for  a  remarkable 
advance  in  a  w^orld  where  women  are  esteemed  of  little 
importance.  Here  a  female  seminary  was  opened,  and 
owing  to  the  urgent  appeal  of  an  influential  citizen,  besides 
tendering  back  the  former  aid  proffered  by  the  mission, 
soon  became  self-supporting.  The  influence  of  the  school, 
w^ith  an  attendance  of  about  fort\՛  at  the  outset,  cannot  be 
estimated. 

Another  important  educational  institution  was  the 
Seminar}^  at  Bebek,  a  theological  school,  in  which,  besides 
a  critical  study  of  the  Bible,  were  taught  Latin,  Greek  and 
Hebrew. 

As  we  mentioned  before,  it  was  not  the  object  of  the 
missionaries  to  attack  the  outworks  of  the  national  church, 
nor  to  found  a  separate  body.  From  the  first,  the3%  along 
with  the  converted  numbers,  objected  very  seriously  to 
being  known  by  the  designation  "Protestants,"  or  any 
other  name  that  would  apear  as  an  indication  of  disunion 


THE  EVANGELICAL  CHURCH.  127 

However,  as  persecution  became  more  and  more  intense, 
it  was  apparent  that  something  must  be  done,  and  when  in 
June,  1846,  an  anathema  was  issued  excommunicating  all 
who  adhered  to  the  new  faith,  nothing  was  left  but  to  form 
a  separate  organization.  Accordingly,  in  the  following 
month,  a  meeting  was  called  at  Constantinople,  at  which 
the  missionaries  were  present,  and,  after  the  reading  of 
a  covenant  to  which  all  assented,  the  First  Evangelical 
Armenian  Church  became  a  realit}՛.  What  was  intended  to 
be  only  missionary՛  work  spiritualizing  the  formalism  of  a 
nominally  Christian  church,  thus  resulted  in  the  organ- 
ization of  a  separate  religious  institution.  To  whatever 
causes  we  may  attribute  this  division,  they  w^ill  not  alter 
the  fact  that  is  was  a  sad  and  disadvantageous  occurrence. 
This  bodj՛  at  first  numbering  forty  souls,  of  which  three 
were  women,  was  presided  over  by  one  of  the  former  stu- 
dents of  the  Peshtimaljian  school,  a  man  entirely  worth}՛  of 
the  trust.  The  initiator}՛  thus  being  taken,  other  churches 
were  almost  immediately  organized  in  other  parts  of  the 
country.  In  two  years  there  was  a  very  strong  church 
at  Aintab,  which  grew  to  a  membership  of  two  hundred 
and  sixty-eight  in  a  few  years,  and  others  at  Trebizord, 
Erzroom  and  Morsovan,  among  the  first  missionary 
stations,  and  also  at  Nicomedia  and  Adabazer.  Although 
the  aggregate  membership  at  this  time  was  not  over  a 
thousand,  it  meant  much  as  a  beginning. 

We  must  not  neglect  to  speak  here  of  one  of  the  leading 
benefactors  of  the  new  movement,  Sir  Stratford   Canning, 


128  UNDER   ORIENTAL  SKIES. 

through  whose  untiring  efforts  concession  after  concession 
was  made  until  the  Protestant  community  enjoyed  almost 
the  same  measure  of  tolerance  as  the  National  Church, 

In  the  treaty  of  Paris,  with  the  voluntary  assent  of  the 
Sultan,  these  rights  were  incorporated  and  religious  liberty 
was  thus  more  fully  insured.  Free  schools  were  organized 
to  the  number  of  thirty-eight,  and  the  work  progressed  and 
widened  in  territory  until  it  was  found  necessary  to  divide 
the  field  of  labor.  The  Southern  Mission,  afterwards  called 
the  Central,  was  organized  in  1856,  and  the  Northern  w^as 
again  divided  into  the  Eastern  and  Western  Mission  in  1860. 

As  tlie  work  progressed  it  was  a  source  of  great  satis- 
faction to  see  native  preachers  gradually  taking  places  as 
efficient  pastors  of  the  native  congregations.  They  were 
'  rarely  if  ever  compelled  to  call  on  the  missionaries  for 
help,  as  nearly  all  the  churches  managed,  by  a  sacrifice  on 
the  part  of  both  pastor  and  people,  to  be  self-supporting  from 
the  beginning.  Revivals  became  frequent  and  were  the 
means  of  the  conversion  of  many.  In  1856  occurred  a  soul- 
stirring  revival  in  Morsovan,  my  native  town.  The 
theological  seminary  at  Bebek,  not  far  from  the  capital, 
experienced  a  similar  awakening,  as  also  did  Caesarea  and 
numbers  of  smaller  cities. 

Through  the  translation  of  Messrs.  Goodell  and 
Schauffler,  the  work  received  a  new  impulse.  The  former, 
with  the  aid  of  an  Armenian,  put  forth  a  translation  of  the 
Bible  in  Turko-Armenian,  that  is,  the  Turkish  language 
■written  in  Armenian.    The  latter  performed  a  similar  service 


THE  EVANGELICAL  CHURCH.  129 

for  the  Turks,  his  translation  being  in  their  own  language 
as  written  in  the  sacred  characters. 

Although  these  translations  lent  a  wonderful  impetus  to 
the  work  in  1874-,  it  was  deemed  necessary  to  appoint 
a  revision  committee,  who  six  years  later  put  forth  an 
excellent  version,  written  in  both  the  Armenian  and  Turkish 
letters. 

It  would  be  useless  in  a  short  sketch  of  this  kind  to  give 
a  detailed  account  of  the  individual  work  of  missionaries, 
although  we  fain  would  do  so.  We  must  be  satisfied  with 
touching  upon  the  more  important  events.  We  cannot  pass 
by,  however,  without  some  notice  of  associations  and 
unions  that  came  into  being  about  this  time  as  a  result  of 
the  constantly  increasing  number  of  members  of  churches. 

Organization  is  necessary՛  to  systematic  work,  and 
in  1857  the  churches  at  Xicomedia,  Adabazar  and  Bardizag 
formed  themselves  into  what  was  known  as  the  Bithyan 
Association. 

A  much  larger  and  more  important  organization  was 
the  Union  of  the  Evangelical  Armenian  Churches  of  Bithinia, 
now  embracing  twelve  churches  and  stations.  This  was 
formed  in  1864.  The  next  year  the  Harpoot  Evangelical 
Union  came  into  existence,  a  union  that  did  much  in  the 
promulgation  of  the  gospel  among  the  Armenians  living 
in  the  wild  region  of  the  Koords,  some  little  distance  from 
Diarbekir.  Other  potent  organizations  were  the  Central 
and  Cilicia  Unions,  formed  at  a  later  date.  The  results  of 
these  various  associations  were  essentially  good.     Besides 


130  UNDER  ORIENTAL  SKIES. 

putting  the  church  in  closer  contact  and  sympathy՛  with 
each  other,  they  learned  to  rely  more  upon  themselves,  and 
calls  for  aid  from  foreign  countries  became  more  and  more 
infrequent. 

Nor  must  it  be  supposed  that  the  work  of  evangeliza- 
tion was  confined  to  the  Evangelical  Church  alone, form anj՛ 
members  of  the  old  National  Church,  who  were  essentially 
Protestants,  effected  man}^  needed  reforms.  One  of  their 
measures  was  the  publication  of  a  new  prayer  book,  which, 
though  never  used  to  any  extent,  created  much  interest  and 
comment.  No  less  encouraging  was  the  fact  that  in  the 
dissemination  of  the  Scripture,  numbers  of  copies  of  the  New^ 
Testament  were  disposed  of  to  Mohammedans,  which, 
though  undoubtedly  bought  for  mere  curiosity,  could  not 
fail  to  have  some  influence  for  good. 

Within  the  last  thirt^'-five  years,  although  the  growth 
of  the  Church  has  been  marvelous,  its  causes  cannot  be  said 
to  have  been  entirely  without  disturbing  influences.  Calam- 
ity came  in  the  shape  of  a  dire  famine,  which  prevailed  in  all 
Asia  Minor  during  the  3'ears  1874  and  1875.  At  this  time 
thousands  wandered  about  the  streets  of  Marsovan  and 
other  cities,  begging  bread  from  door  to  door.  A  large 
number  died  from  famine,  while  some  gratefully  received 
aid  from  the  missionaries  at  Casarea  and  Marsovan.  This 
kindness  was  not  suffered  to  go  unrewarded,  for  on  account 
of  it  many  opened  their  hearts  to  the  words  of  the  gospel. 
We    must    especially    speak    in    terms  of  praise    of.  Revs. 


THE  EVANGELICAL  CHURCH.  131 

Farns worth  and  C.  C.  Trac}^  who  have  done  so  much  to 
relieve  the  general   suffering. 

Among  institutions  which  are  instrumental  in  the 
missionary  work,  the  Bible  house  at  Constantinople 
deserves  special  mention.  Thousands  of  copies  of  Scrip- 
tures are  published  here  in  modern  Armenia  as  well  as 
in  thirty  other  languages.  ThcA՛  are  quickly  sold  and 
read  by  people  of  various  nationalities.  Besides  the  Bible, 
there  are  published  from  this  institution  books,  tracts  and 
newspapers  of  a  religious  and  educational  character.  While 
in  Constantinople  it  always  afforded  me  great  pleasure 
to  visit  this  noble  edifice,  enjoying  the  devotional  services 
conducted  there  every  Lord's  day. 

The  progress  and  prosperity  of  educational  work  has 
been,  and  is,  an  inspiring  fact.  We  have  alread\՛  alluded 
to  its  importance  and  have  mentioned  some  of  the  earliest 
schools. 

There  are  several  educational  institutions  at  m}^  home, 
Marsovan,  among  them  being  Anatolia  College,  where  I 
received  my  earh^  training,  there  is  also  a  theological 
seminar}^  of  no  little  repute.  My  former  teacher,  Rev. 
Geo.  F.  Herrick,  D.D.,  an  eminent  Oriental  scholar,  and 
Rev.  C.  C.  Tracy,  are  the  founders  and  constant  inspira- 
tion of  Anatolia  College.  We  have  spoken  of  the  Theologi- 
cal school  at  Bebek  ;  others  of  a  similar  nature  were  founded 
soon  afterwards  in  Marash,  Mardin  and  Horfoot,  the  last 
named  town  being  the  location  of  Armenia  College. 

Aintab,  where  missionary  work  has  been  exceptionally 


132  UNDER  ORIENTAL  SKIES. 

prosperous,  is  the  site  of  the  College  of  Central  Turkey. 
But  the  institution  of  which  Armenians  may  feel  most 
proud  is  the  well  known  Robert  College,  named  after  its 
financial  founder,  Christopher  R.  Robert  of  New  York 
Cit}՛.  This  college,  located  first  in  Bebek  and  afterwards 
at  Hissor,  is  one  of  the  best  institutions  of  the  kind  in  the 
world,  being  well  equipped  with  excellent  professors  and 
enjoying  the  patronage  of  nearly  ever}՛  nationality.  It 
was  established  in  1863,  through  the  working  influence  of 
Rev.  Dr.  Cyrus  Hamlin,  an  American,  who  has  since 
been  its  constant  inspiration.  Of  late  years  the  prosperity 
of  Christian  work  among  Armenians  has  equalled  the 
highest  expectations. 

The  influence  of  the  Protestants  upon  the  Turks  has 
been  salutary  in  its  powers,  and  the  latter  are  to-day 
held  in  higher  esteem  by  them  than  ever.  The  3'oung  men 
are  taking  increasing  interest  in  the  Church,  and  a  number 
of  Young  Alen's  Christian  Associations  have  been  organ- 
ized. And  by  no  means  the  least  blessing  is  the  advancment 
of  woman  from  her  degradation  to  a  plane  of  culture 
and  refinement,  chiefly  owing  to  the  liberality  of  the  natives 
themselves  in  the  cause  of  female  education.  What  a 
happy  result  that  Հ՚օսէհտ  of  both  sexes  share  alike  the 
opportunities  of  culture ! 

Prospects  were  never  brighter.  The  number  and  rolls 
in  the  Evangelical  churches  are  larger  than  ever  before,  and 
the  common  school  system  is  one  that  shadows  forth  great 
results  in  the  introduction  of  civilization.    One    hundred 


THE  EVANGEI.ICAL  CHURCH.  133 

and  fifty  Evangelical  churches  have  been  established.  Out 
of  fort}՛  thousand  Protestants  in  Asia  Minor,  thirty 
thousand  are  Armenians,  because  the^՛՜  have  been  selected 
as  the  first  fruits  of  missionary  effort  for  their  ready 
appreciation  of  the  Bible  as  the  Word  of  God.  Thus  far 
the  work  of  missionaries  in  the  country  have  been  restricted 
to  Armenians,  Greeks,  Bulgarians,  and  others  of  ancient 
Christian  churches.  No  Turks  or  Mohammedan  tribes  of 
any  large  number  have  been  converted. 

With  hands  ever  upraised  towards  heaven,  and  with 
heart  ever  ^'earning  for  the  better  life,  Armenia  patiently 
awaits  the  day  which  cannot  be  far  distant,  when  with 
uplifted  head  she  may  take  her  rightful  place  among  her 
greater  sisters  and  share  their  honor  and  respect. 

HINDRANCES  IN  THE  WORKING  FORCES  OF  MISSIONS.* 

There  are  in  foriegn  fields  serious  problems  yet 
unsolved,  overlooking,  however,  numerous  external  diffi- 
culties. Denominationalism,  I  venture  to  affirm,  is  the 
gigtmtic  obstacle  in  the  path  of  missionary  progress.  I 
have  seen  and  felt  man}՛  times,  while  in  my  native  country՛, 
the  evil  of  sectarianism,  which  has  often  proved  fatal  to  the 
incipient  church. f 

*From  an  address  delivered  by  the  author  before  the  minister's  meeting 
of  Cleveland  and  vicinity  in  the  First  M.  E.  Church,  Cleveland,  O.,  Nov.  20, 
1893. 

tBesides  those  of  the  American  Board  whom  we  have  mentionee, 
various  minor  denominational  missions  have  been  introduced  in  the 
country.     Rev.   G.  S.   Shisbmanian,  an   Armenian  educated   in   the  Bible 


134  UNDER   ORIENTAL  SKIES. 

Denomination  after  denomination  brings  to  our  people 
its  peculiar  dogma,  each  in  bitter  opposition  to  the  other 
and  each  claiming  the  orthodox  doctrine.  Whom  shall  our 
people  believe?  Which  one  is  right?  How  shall  the  infant 
religious  mind  of  an  Oriental  grasp  the  truth  amid  such 
diverse  representation?  How  natural  for  him  to  reason: 
truth  does  not  contradict  itself,  therefore  I  reject  all  as 
false.  He  learns  of  Protestantism  as  possessing  over  two 
hundred  divisions  and  sub-divisions,  each  teaching  a 
different  doctrine  and  plan  of  salvation.  All  this  he  can  not 
understand,  and  is  unwilling  as  an  honest  man  to  saj՛ 
that  he  believes  in  the  doctrine  or  "articles  of  faith" 
of  any  one  of  them,  until  he  has  looked  at  all  sides  and 
studied  every  doctrine  and  article  with  care.  And  this 
he  will  not  do.  We  ought  to  see  to  the  solution  of  this 
problem  without  delay.  We  ought  to  right  ourselves  before 
we  endeavor  to  right  others.  As  I  have  had  the  pleasant 
opportunity  of  speaking  from  various  pulpits,  I  have 
consulted  the  prominent  clerg\'men  of  Protestant  denomin- 
ations concerning  their  opinion  of  Christian  Unity.  I  am 
satisfied  that  they  see  the  evils  of  division,  and  uniformly 

school  at  Lexington,  K}՛.,  was  sent  to  the  Turkish  capital  in  1879  b^՛  the 
Disciples  of  this  countrj՛.  In  188֊t  he  was  followed  by  the  Rev.  Garabed 
Kevorkian,  M.  D.,  who  made  Marsova  (one  of  the  most  important 
missionar3^  stations  of  the  American  Board)  the  center  of  his  operations. 
Disciples  have  five  hundred  and  eighty-three  communicants  and  a  few 
common  schools.  Rev.  Kaprilian,  formerh՛  a  pastor  of  the  Congregational 
churches  in  Nicomdia  and  Constantinople,  now  represents  the  Baptists. 
Dr.  Dobrasiian  was  sent  by  the  Friends  of  England  to  Constantinople  as  a 
medical  missionary. 


THE   EVANGELICAL   CHURCH.  135 

favor  the  idea  of  union,  but  no  steps  have  been  taken 
toward  an  organic  union.  We  can  never  accomplish  the 
cherished  purpose  by  merely  having  so-called  union  in 
spirit,  while  divided  in  body.  There  is  no  perfect  union  in  a 
spirit  without  an  organic  union — no  unity  in  diversity. 
If  there  was  a  true  spiritual  union,  it  would  manifest  itself 
in  the  visible  organization.  Christ  speaks  of  one  flock 
and  one  shepherd.  Conceive  of  a  flock  scattered  and 
separated  from  the  main  herd  and  grazing  on'  hills  remote 
from  one  another.  If  we  are  all  near  the  Divine  Shepherd, 
we  are  not  far  from  one  another. 

As  I  study  the  history  of  denominations,  I  am  aston- 
ished to  find  upon  what  small  matters  divisions  have  been 
made,  and  feel  that  mere  opinion  has  been  given  undue 
prominence,  while  weightier  matters  have  been  neglected. 

A  foreigner  finds  a  few  denominations  w'hose  creeds  are 
so  nearly  alike  that  they  seem  to  love  one  another  and 
work  together  in  comparative  harmony,  or  who  have 
lost  the  spirit  of  controversy  in  the  spirit  of  Christ.  But  he 
is  daily  disgusted  in  finding  such  great  diversity  of  feeling 
and  belief,  especially  in  the  country  districts,  and  in  hearing 
unkind  disputes  on  religious  questions,  and  thrusts  at  one 
another  from  gospel  pulpits.  A  foreigner,  so  bewildered, 
is  led  to  decide  that  if  there  ever  was  a  true  religion  it  has 
been  lost.  Christ  realized  this  danger  when  he  prayed  that 
those  who  believed  on  him  might  "be  one."  Said  lie, 
"As  thou.  Father,  art  in  me,  and  I  in  Thee,  that  they 
also  may  be  one  in  us:  that  the   world   may   believe  that 


136  UNDER   ORIENTAL  SKIES. 

Thou  hast  sent  me."  (John  XVII.,  21).  The  world,  as  a 
whole,  never  will  believe  that  Christ  is  our  head  until  we 
are  one  in  doctrine  as  well  as  in  spirit,  and  in  name  as 
well  as  in  doctrine.  There  is  no  reason  in  flattering 
ourselves  that  we  are  thus  united  in  spirit  and  teaching,  for 
when  that  happy  day  dawns — as  it  will,  for  Christ  prayed 
for  it — we  will  not  differ  in  our  faiths. 

God  and  Christ  do  not  differ  in  doctrine  or  plan,  and  we 
are  to  be  one  as  they  are  one.  St.  Paul  appreciated  this,  for 
he  wrote  to  the  Corinthians:  "Ibeseach  you,  brethren,  by  the 
name  of  our  Lord  Jesus  Christ,  that  ye  will  speak  the  same 
thing,  and  that  there  be  no  divisions  among  you ;  but  that 
ve  be  perfectl}^  joined  together  in  the  same  mind  and  in  the 
same  judgment  (I.  Cor.  I,  10).  But,  not  understanding  the 
prayer  of  Christ  and  the  teaching  of  Paul,  some  will  argue 
that  these  divisions  are  necessary՛  in  order  to  the  rapid 
spread  of  the  gospel.  They  tell  us  this  competition  is 
essential  to  rapid  growth.  It  is  well  to  remember  that 
rapid  growth  is  not  always  strong  growth.  It  is  better 
to  have  the  spirit  in  accord  with  God's  Word  and  grow 
more  slowly  at  first,  than  to  have  the  rapid  growth 
through  rivalr}^  which  will  weaken  the  ver\՛  bodies  it 
builds,  and  pollute  with  eternal  tumult  the  Spirit  of  Christ. 

"Let  nothing  be  done  through  strife  or  vain  glory." 
(Phil.  II.,  3.)  Others  will  argue  that  men  are  differently  con- 
stituted, and  all  these  different  creeds  are  necessary՛  to  lay 
hold  of  the  different  orders  of  mind  and  to  take  them  all  to 
heaven;  that,  in  short,  when  God  conceived  His  plan  of 


THE   EVANGELICAL   CHURCH.  137 

salvation  He  was  not  wise  enough  to  make  one  that 
would  save  all  who  should  accept  it ;  therefore,  w^e 
mortals  must  change  it  and  add  to  it  by  our  superior 
wisdom,  or  God's  plan  will  prove  a  failure.  God's  plan  of 
salvation  is  a  unitv.  There  are  no  divisions  or  sub-divisions 
in  it.  It  is  His  plan,  and  no  man  or  set  of  men,  however 
wise,  powerful  or  good,  have  the  right  to  add  to  it 
or  take  from  it.  Remember  the  everlasting  doom  of  which 
St.  John  writes,  in  the  conclusion  of  the  inspired  Word,  to 
him  who  "adds  or  takes  awaj՛"  from  the  words  of  the 
sacred  book.     (Rev.  xxii.,  18-19.) 

If  our  human  creeds  and  dogmas  were  like  God's  Word 
the}՛  would  not  contradict  one  another,  as  God  is  in 
harmony  with  Himself  in  all  His  works.  If  any  of  them  are 
taught  as  the  oracles  of  God  they  are  positively  wrong  in 
their  tests  of  fellowship,  for  the  Bible  should  be  our 
standard.  Ever}՛  man  has  a  right  to  his  own  creed, 
written  or  unwritten,  but  he  has  no  right,  under 
Christ,  to  refuse  fellowship  to  those  who  do  not  see 
altogether  as  he  does,  nor  to  retain  or  uphold  such  creed 
when  he  finds  it  is  opposed  to  the  plain  teachings  of  Christ. 
Denominationalism  discriminates  in  givingthat  love  which  is 
due  to  all  men.  It  engenders  strife  between  friends  and 
neighbors  and  hinders  mutual  edification.  "  I  am  a  Metho- 
dist, he  is  a  Presbyterian ;  what  do  I  care  ?  Let  him  suffer," 
or  "let  his  own  denomination  take  care  of  him."  How  mean 
the  narrowness  and  bigotry  of  intolerable  sectarianism!  Such 
a  feeling  practically  severs  the  tender  relationship  of  the 


138  UNDER  ORIENTAL  SKIES. 

Fatherhood  of  God  and  the  universal  brotherhood  of  man, 
which  Christ  had  inspired  and  indellibly  stamped  on  the 
hearts  of  His  disciples.  "As  I  have  loved  you,  so  also  love 
one  another."  Does  this  commandment  give  boundaries  or 
discriminations,  or  does  it  mean  that  Christ  loved  the  Metho- 
dist and  rejected  the  Presbyterian  ?  We  all  say  no ;  yet  how 
natural  for  denominationalism  to  foster  such  bitter  feelings. 

The  question  arises  often  in  my  mind  :  If  Christ  should 
revisit  the  earth,  which  one  of  these  denominations  would 
he  join?  If  he  would  unite  with  one  of  them,  what  a  shock 
would  seize  the  rest,  who  uniformly  claim  Him  as  the 
supreme  head  of  their  church  !  I  do  not  suppose  Christ 
either  would  or  could  encourage  sectarianism — He  who  so 
ardently  prayed  His  Father  that  His  disciples  "may  be 
one."  His  Word  ever  teaches,  "be  of  the  same  mind."  How 
could  He  practice  diversity  and  division?  One  thing  I  am 
sure  Christ  would  do.  He  would  demolish  all  our  denomi- 
national lines  and  confirm  the  reunion  of  the  primitive  faith. 
Then  let  us  who  are  "ambassadors  of  Christ"  be  actuated 
by  the  same  principle  of  unity  and  peace,  and  may  it  be  our 
firm  conviction  to  put  into  operation  the  organic  forces  of  a 
united  church. 

It  is  said  that  one  of  our  Armenian  poets  had  a  vision, 
in  which  he  found  himself  confronting  St.  Peter  at  the 
portals  of  heaven.  After  stating  from  whence  he  came,  the 
following  conversation  ensued.    Said  our  good  friend  : 

"While    on   earth    I    was    an    earnest    member    of  an 


THE  EVANGELICAL  CHURCH.  139 

Armenian  National  church ;  tell  me,  O  Saint,  are  there  any 
of  my  Illuminiterians*  here?" 

"I  know  of  none,"  answered  St.  Peter. 

"None!"  echoed  the  questioner  with  much  surprise; 
then  recovering  himself,  "there  are  Baptists  here?" 

"No  Baptists." 

"Any  Congregationalists?" 

"None,  my  friend." 

"Are  there  any  Methodists?" 

"No  Methodists." 

"There  must  be  some  Presbyterians?" 

"There  are  no  Presbyterians  here." 

"And  no  Roman  Catholics?" 

"Heaven  contains  no  Roman  Catholics;  no,  not  one." 

"  Pray,  great  father,"  said  the  pilgrim,  much  bewildered, 
"if  there  are  no  Illuminiterians,  no  Baptists,  no  Congrega- 
tionalists, no  Methodists,  no  Presbyterians,  nor  Catholics, 
what  people  may  enter  your  beautiful  city?" 

"Ignorant  one,  listen  I  Countless  thousands  from  your 
world  stand  before  the  throne  singing  praises  to  God  and 
the  Lamb.  Hark!  you  can  faintly  hear  their  voices  now. 
Soon  shall  you  stand  with  that  blessed  multitude.  But 
know  thou  that  neither  Methodist,  nor  Baptist,  nor  any 
other  such  enter  the  kingdom  of  heaven;  we  bear  but  one 
name  hear,  significant  and  glorious;  henceforth  thou  shall 
be  known  as  "Christian,"  for  of  such  are  all  the  Celestial 
City." 

"This  name  is  used  hv  the  Armenians  for  the  Armenian  Chureli. 


140  UNDER  ORIENTAL  SKIES. 

With  these  words  St.  Peter  ceased  speaking  and  the 
vision  departed. 

This  stor}^  though  simple,  brings  us  face  to  face 
with  truth.  Christ  is  the  center  of  union,  "Christian" 
must  be  the  converging  lines.  No  ra\՛  emenating  from 
the  Son  of  Righteousness  can  be  called  by  any  other  name 
than  that  which  is  derived  from  its  source.  This  is  the 
one  word  uniting  all  denominations,  and  it  is  the  watch- 
word for  all  future  attempts  at  final  unity.  It  points  at 
once  to  the  foundation  of  our  hope.  It  is  significant  of  the 
greatest  and  dearest  name  ever  known  by  mortals.  It 
is  an  appellation  hallowed  by  the  associations  of  centuries. 
The  name  "  Christian  "  suggests  to  us  the  fagot,  the  gibbet 
and  the  sword.  It  brings  ,with  it  the  echoes  of  heroic 
defense,  the  single  voice  distinguished  above  all  the  con- 
troversies of  the  multitude.  It  seems  to  waft  to  our  ears 
from  inland  Africa,  from  India  and  from  China,  the  pleading 
prayers  and  earnest  words  of  self-sacrificing  ones,  whom  to 
call  by  any  other  title  would  be  to  dishonor. 

The  Lord's  redeemed  have  not  yet  learned  their  universal 
language,  and  there  is  much  misunderstanding  as  a  result. 
Let  the  name  "Christian"  ever  remain  in  the  simple  God- 
language,  and  may  its  associations  of  blessings  and  of 
hope  increase  throughout  all  the  \'ears  of  conquest  over 
wrong. 

St.  Paul  directs  a  letter  "unto  the  Church  of  the  Thessa- 
lonians  in  God  the  Father  and  in  the  Lord  Jesus  Christ." 
His  first  epistle  is  addressed  to   "All  in  Rome,  beloved  of 


THE  EVANGELICAL  CHURCH.  141 

God,  called  saints."  The  second  and  third  "To  the 
Church  of  God  at  Corinth,"  the  fourth  to  the  "Churches  of 
Galatia,"  the  fifth  to  the  "Saints  at  Ephesus  and  Faithful 
in  Christ  Jesus,"  the  sixth  to  the  "Saints  at  Phillippi  with 
the  Bishops  and  Deacons."  We  learn  from  all  this  :  First, 
that  in  the  days  of  the  apostles,  the  assemblies  of  Christians 
in  a  given  region  were  the  Church  of  that  religion  as  the 
Churches  of  Galatia  and  Asia;  sometimes  Churches  of  God, 
sometimes  Churches  of  Christ  (Rom,  xvi.,  16);  sometimes 
Churches  of  the  Saints  (I.  Cor.  xiv.,  33).  Second,  That  the 
Christians  in  every  city  constituted  the  Church  of  that  city 
(as  the  Church  of  Corinth  and  Ephesus),  with  no  denomi- 
national divisions  as  now;  simply  Churches  of  God, 
Churches  of  Christ. 

It  is  very  plain,  therefore,  that  the  church,  in  the  New 
Testament  sense,  is  a  divine  institution,  resting  upon  divine 
authorit}^,  and  having  divine  claims  upon  us.  It  is  a  church 
"In  God  the  Father  and  the  Lord  Jesus  Christ."  It  follows, 
then,  that  the  spiritual  ties  that  bind  such  a  body  together 
are  a  common  faith,  hope,  love  and  submission  to  the  same 
divine  will. 

What  folly  to  name  such  a  church  after  a  man,  an 
ordinance  or  a  human  system  !  No  man  or  company  of  men, 
however  wase,  good  or  great,  have  the  right  to  dictate  the 
terms  of  membership  in  a  church  of  God.  It  is  purely  and 
only  a  divine  right.  Then  let  us  cast  aside  those  non 
essential  things  which  separate  us,  and  aim  towards  a  final 
reunion  of  God's  people  on   God's    ground.       We   cannot 


142  UNDER  ORIENTAL  SKIES. 

unite  on  your  ground  or  mine,  but  on  God's  ground.  The 
faith  he  taught  was  not  in  human  doctrine,  but  in  a 
personal  Saviour.  Said  he:  "This  is  my  beloved  Son,  hear 
ye  Him." 

John  did  not  write  his  gospel  to  teach  doctrine,  but  he 
distinctly  says:  "These  are  written  that  ye  might  believe 
that  Jesus  is  the  Christ,  the  Son  of  God;  and  that  believing 
ye  might  have  life  through  His  name."     (John  xx.,  31). 

Peter  preached  upon  the  day  of  Pentecost :  "This  Jesus 
hath  God  raised  up,  whereof  we  all  are  witnesses."  (Acts 
ii.,  32). 

If  the  Christians  of  to-day  would  obej՛  the  command- 
ments and  take  the  Bible  in  its  purity  and  simpHcit}՛,  there 
w^ould  be  an  end  to  all  controversies  and  troubles  in  mis- 
sionary fields.  Our  denominationalism  is  not  the  gospel. 
A  thousand  million  souls  are,  in  this  age  of  enlightenment, 
in  utter  darkness,  without  hope  and  without  Christ.  This 
great  number,  however,  does  not  include  those  in  Christian 
lands  w^ho  have  not  yet  accepted  Christ,  but  the  people  who 
are  ignorant  of  Him. 

One  thousand  millions!  Bear  in  mind  3'our  personal 
responsibility  to  this  vast  multitude  of  unsaved,  and,  as 
clever  business  men,  reason  promptU՛  what  is  the  wise  course 
to  take  to  hasten  the  spiritual  welfare  of  this  vast  multitude. 
Remember,  too,  that  as  the  work  of  Gospel  dissemination 
has  been  slow  in  the  past,  to  follow  in  the  future  a  some- 
what different  course  would  be  wise.  Our  spiritual  forces 
have  been  divided.    Let  us  unite  then,   let  us    unite    our 


THE  EVANGELICAL  CHURCH.  143 

finances ;  union  is  strength ;  divided  forces  can  not  hail  the 
victory.  Let  us  concede,  as  brethren,  the  non-essential,  and 
unite  fully  upon  the  essential  at  home  and  abroad.  Let  our 
motto  be:  "In  Christ  unity,  in  opinion  liberty,  and  in  all 
things  charity." 

During  the  days  of  the  Apostles  the  only  term  of  mem- 
bership and  test  of  fellowship  was  belief  in  Christ  and  strict 
obedience  to  Him  as  the  declared  Son  of  God. 

It  is  so  simple  that  a  child  can  understand  it,  and  so  wise 
that  the  deepest  mind  will  not  despise  it.  This,  God's 
ground  of  belief  in  and  obedience  to  a  personal  Savior,  is  the 
only  possible  ground  upon  which  His  children  can  and  must 
unite.    When  we  do  so : 

First.  We  will  save  an  immense  amount  of  money  now 
foolishly  spent  in  small  towns  to  keep  in  existence  many 
weak  churches  in  place  of  giving  full  support  and  life  to  one 
strong  one. 

Second.    W^e  will  heed  the  instructions  of  Paul. 

Third.    We  will  answer  the  prayers  of  Christ. 

Fourth.  We  will  show  a  united  front  to  the  enemy  and 
the  world  will  believe  in  our  Saviour. 

Fifth.  We  will  promote  the  spirit  of  harmony,  the  spirit 
of  love,  the  spirit  of  God. 

Sixth.  We  will  glorify  Christ  instead  of  the  parties  to 
which  we  belong. 

Seventh.  We  will  carr\՛  to  a  logical  conclusion  the 
present  movements  of  Christian  Endeavorers,  Young  Men's 
Christian    Associations,  Young    Women's    Christian    Asso- 


144  UNDER  ORIENTAL  SKIES. 

ciations,  Kings    Sons    and    Daughters,  and    other    kindred 
organizations. 

Eighth.  We  will  stand  uncondemned  before  Him,  who 
is  the  author  of  the  only  sure  and  harmonious  plan  of 
salvation. 

We  do  not  look  to   Christ  enough  and  are  too  much 
inclined  to  follow    men.    St.    Paul    once    discovered    that 
tendency  in  the  Church  of  Corinth,  and  listen  to  the  rebuke 
he  gave  them:     "Ever}՛  one  of  you  saith,  I  am  of  Paul, 
and  I  am  of  Apollos  and  of  Cephas,  and  I  of  Christ.    Is 
Christ  divided?      Was  Paul  crucified  for  3'ou  ?    or  were  ye 
baptized  in  the  name  of  Paul?"    (1   Cor.   i.,  12-13).    He 
gave  them  to  understand  that  the  "preaching  of  the  cross" 
was  the  powder  of  God  (18  v.),  and  besought    them  to  be 
of  one  mind  (10  v.).    The  question  that  united  them  was: 
"  Who  is  for  Christ?"  and  it  is  the  one  that  must  unite  us 
allto-da}՛.    We  are  sa\'ing,  if  not  by  our  lips,  at  least  by 
our  actions,    "lam  for  Knox,  I  for  Calvin,  I  for  Wesley, 
I  for  Luther,  I  for  Swedenborg,  I  for  Campbell."    No  injus- 
tice to  these  imperial  names,  but  is  Christ  divided  ?    Was 
Knox  crucified  for  us,  or  were  we  baptized  in  the  name  of 
Campbell  ?     Xo,  no  ;  we  will  not  be  chained  to  the  cemete- 
ries of  the  past,  although  those  who  are  buried  in  them  were 
great  men  of  God.   We  prefer  to  look  to  Christ,  the  "Author 
and  Perfector  of  our  faith."    Let  us  then  take  our  theology 
not  from  the  graveyards  of  the  past  ages,  but  from  the  open 
tomb  of  a  risen  Christ. 


GLIMPSES  OF  SOCIAL  LIFE. 


"Zealous,  yet  modest;  'tho'  free; 
Patient  of  toil ;  serene  amidst  alarms ; 
Inflexible  in  faith  ;  invincible  in  arms." 


— Beat  tie. 


j^HE  Orient  has  never  lost  its  power  of  fascination,  be- 
J  cause  it  has  practically  never  lost  its  old  manners 
and  customs.  Its  people  seem  incapable  of  overcoming  their 
centuries-rooted  veneration  for  old  customs,  which  domi- 
nates them  with  a  stronger  power  than  the  scepter  of  kings. 
Allow  me  now  to  extend  to  you,  mj^  reader,  a  cordial 
invitation  to  pass  over  the  threshold  of  an  Armenian  home 
and  to  spend  a  few  hours  within  our  family  circle.  They  are 
all  deeply  interested  in  your  bright  country  and  people,  and 
I  am  sure,  in  turn,  you  would  find  much  to  interest  3'ou  in 
our  country's  customs  and  manners,  so  old  and  romantic. 
As  the  morning  light  first  touches  the  mountain  tops,  so 
our  glimpses  of  home  life  begin  with  the  higher  classes. 
Journeying  together  under  Oriental  skies,  we  will  find  strik- 
ing contrasts  everywhere  between  Armenian  and  Turkish 
homes.  Home  is  a  magic  word.  There  is  a  jiredominating 
love,  the  sunshine  of  happiness,  harmony  and  beauty  in  the 


146  UNDER  ORIENTAL  SKIES. 

homes  of  the  Armenians.  No  matter  how  old  it  may  be  in 
fashion  or  how  simple  in  decoration,  no  human  language 
can  ever  express  the  deep  remembrances  in  the  heart  of  an 
Armenian  far  away  from  its  ties.  It  captures  the  ionely 
soul  with  a  thrill,  on  the  wings  of  happy  and  loving  recol- 
lections. It  is  something  tender,  jet  full  of  inspiration,  that 
fills  one  with  the  memories  of  sweet  home ! 

As  we  are  wending  our  way  homeward,  you  will  find  to 
your  great  astonishment  the  narrow^  and  zigzag  streets- 
running  from  everywhere  to  nowhere — so  thronged  with  dogs, 
horses,  donkeys,  and  sometimes  with  long  trains  of  super- 
cilious camels  and  buftalo  arabas,  that  vou  have  to  chal- 
lenge  ever\^thing  and  ever}՛  being  for  the  right  of  ^vay. 
Above  all,  you  will  have  a  lively  time  with  the  reputed  Turk- 
ish dogs;  fortunately  in  the  portions  of  the  country՛  where 
Europeans  dw^ell,  the\՛  have  nearh՛  disappeared  from  the 
streets.  Those  you  meet  are  civilized  and  respectful  to 
Mohammedan  and  Christian  alike,  while  the  old  breed 
would  howl  at  a  Christian  but  remain  quiet  when  a  Turk 
passed  that  way.  Even  the  dogs  are  getting  civilized, which 
is  more  than  can  be  said  of  the  bipeds  of  the  slums. 

Of  the  defunct  dogs,  we  may  say  the  red-coats  were 
their  assassins,  and  loaded  walking-sticks  the  weapons  used 
in  the  night.  An  English  sea-rover  vowed  he  would  kill  a 
dog  every  night  when  returning  to  ship  from  his  games.  He 
kept  his  word  and  more,  for  when  unlucky  at  cards  he 
would  dispatch  two  or  three  curs  in  ambling  down  the 
hill.    Ere  long  dogs  were  scarce  on  his  route.     To  be  sure  he 


GLIMPSES  OF  SOCIAL  LIFE.  147 

would  not  miss  a  victim,  he  took  the  narrow  side  streets. 
A  fellow  friendly  to  dogs — of  course  a  Turk — waylaid  the 
Briton  and,  with  some  assistance,  sent  him  to  his  berth,  a 
battered  specimen  of  humanity. 

Besides  the  dogs,  յ^օա  may  meet  here  and  there  a  care- 
less, lazy -looking  set  of  vagabonds  on  the  corners  sunning 
themselves.  They  are  the  tramps  of  the  town,  or  next  to 
them — absolutely  good-for-nothing,  unmitigated  nuisances, 
who  have  no  excuse  for  their  existence,  except  the  fact  that 
they  were  born.  Their  motto  seems  to  be,  "Grab  and  eat 
as  much  as  you  can  and  whine."  The}՛  do  nothing  but  rest 
themselves,  anywhere,  everywhere,  all  day  and  every  day. 
They  are  lucky  if  they  can  get  ahead  of  some  wandering 
dogs  in  securing  the  best  shaded  corner  where  they  may 
stretch  their  lazy  bones  in  peace.  They  always  laugh  at 
the  wrong  thing,  at  the  wrong  place,  in  the  wrong  time. 
To  do  nothing,  to  be  of  no  earthlj^  use,  seems  to  be  the  key- 
note of  their  happ}»^  life.  "Consider  the  lilies  of  the  field, 
how  they  grow;  they  toil  not,  neither  do  they  spin." 
These  tramps  must  be  the  lilies  of  the  swamp  !  Fruit  sellers, 
Turkish  grinders  and  hamals,  or  porters,  are  to  be  seen  on 
every  hand. 

It  adds  a  stranger  aspect  to  the  street  scene  to  see  the 
houses  and  yards,  like  castles  or  picturesque  fortifications, 
surrounded  by  solid  black  walls  from  fifteen  to  twent3'-five 
feet  high,  with  a  heavy  stone  gate  before  each  house  and  an 
iron  hammer  suspended  from  its  center.  For  admittance, 
the  stranger  must  knock  the  hammer  at  the  gate.    Most  of 


148 


UNDER   ORIENTAL   SKIES. 


the  residences  are  two-story  houses,  built  of  sun-dried  brick 
around  an  open  court-yard,  and  plastered  within  and  with- 
out. There  are  few  stone՜  buildings  and  none  of  frame. 
Most  of  the  houses  have  a  balcony  overlooking  a  tangled 


A  TURK   GRINDER. 


garden.  Window  ledges  are  abloom  with  flowers.  The 
numerous  small  windows  are  closely  latticed  on  the  outside 
with  net-work  of  iron  bars  arranged  in  pairs.  The  roofs  of 
the  houses  are  covered  with  tile.    As  a  rule,  the  residences 


GLIMPSES   OF   SOCIAL   LIFE.  1-49- 

are  built  ver3՛  close  together,  with  a  space  between  them  of 
not  more  than  six  feet,  so  a  distant  view  of  the  dwellings 
makes  them  cc^mpact-looking,  as  though  erected  one  above 
the  other. 

As  we  enter  within  the  gate,  passing  through  the  j-ard 
we  come  to  the  house.  Before  we  enter,  how^ever,  let  us  go 
to  the  rear  of  the  building,  where  generall\՛  are  gardens. 
Lofty  trees  surround  the  house,  with  their  branches  of  the 
brightest  green;  sparkling  fountains  play  in  the  rich  sun- 
shine ;  flow^er  beds,  exquisite  in  variety  of  hue,  with  shrubs 
and  roses,  greet  the  eye  on  all  sides.  The  air  is  fi-eshened 
with  soft  zephyrs  and  sweetened  wnth  roses.  There  the 
nightingale  builds  his  little  nest  in  the  bush.  Oh,  how  often 
the  bright  days  of  my  youth  opened  with  the  melodious 
songs  of  that  delicate  bird  !  How  often  our  sunrise  pra3'ers 
and  songs  of  hallelujah  from  our  famih՛  altars,  mingling 
with  the  soft  strains,  were  wafted  b\՛  the  morning  breeze 
before  the  throne  of  God  I  How  precious  the  remembrances 
of  the  dreamlike  sweetness  of  home,  which  still  rest  on  my 
soul  like  solemn  shadows  !  As  we  enter  our  house  \՚օս  will 
meet  with  a  most  cordial  reception  from  the  household,  for 
hospitality  and  kindness  to  strangers  is  the  first  law  in  the 
Orient — a  most  pleasing  and  characteristic  feature  of  Arme- 
nian society.  The  kind  words  and  eager  and  ready  display՛ 
of  hospitality,  all  vieing  with  one  another  in  supplying  your 
wants,  is  a  striking  scene  to  an  American.  Indeed,  our 
people  are  the  most  friendly  of  friends.  They  enjoy  life 
because  they  make  other  people  enjoy  it.    Home  is  a  philan- 


150  UNDER   OIRENTAL  SKIES. 

thropic  institution  with  them,  so  much  so  that  some  regret 
the  introduction  of  western  ideas,  which  has  led  to  the 
founding  of  asylums,  hospitals  and  orphanges,  since  custom 
will  not  allow  a  stranger  within  the  gates  to  suffer  from 
lack  of  food  or  shelter.  He  is  given  a  seat  at  the  table,  and 
to  sup  with  the  master  of  the  house  means  to  lodge  with 
him.  The  host  furnishes  slippers  and  night-robes.  The 
guest  is  expected  to  entertain  all  callers  with  some  account 
of  himself,  his  country,  its  laws  and  religion,  manners  and 
customs.  Interchange  of  visits  is  always  expected.  The 
people  love  to  congregate,  and  greatly  enjoy  meeting  to- 
gether. In  Christian  homes,  men  and  women  meet  in  the 
reception  room,  but  generally  ladies,  gentlemen  and  children 
form  separate  groups  and  chat  on  general  topics.  The 
themes  vary  according  to  the  social  position  and  intelli- 
gence of  the  compan}՛.  If  a  Turkish  house,  it  possesses  two 
apartmentvS — the  haremlik  and  selamlik.  The  former  is  the 
ladies'  reception  room,  and  the  latter  for  gentlemen.  Holi- 
days and  long  winter  evenings  are  usually  devoted  to  a 
pleasant  and  ancient  pastime,  which  is  indeed  one  of  the 
happiest  features  of  Oriental  life.  The  master  of  the  house 
opens  the  door  of  his  home  and  welcomes  the  guest  with 
numerous  expressive  gestures  of  unbounded  hospitalit^^ 
In  the  immediate  entrance  of  the  house  there  is  a  paved 
space;  here  custom  and  etiquette  demands  the  people  to 
remove  their  shoes  instead  of  their  fez  before  entering  the 
rooms,  while  the  hats,  like  the  bonnets  of  American  ladies, 
are  never  taken  off,  wdthin  or  without  the  house.    After 


GLIMPSES   OF   SOCIAL   LIFE.  151 

exchanging  graceful  salutations,  inquiries  after  each  other's 
health,  and  formal  civilities,  the  guest  is  ushered  into  a 
cheery  court,  thence  into  the  reception  room,  where  the  first 
thing,  coffee,  is  served,  the  universal  beverage  of  the  Levant. 
The  square  room,  which  they  occupy՛,  is  comfortably  fitted 
and  arranged  with  a  profusion  of  sofas,  embroidered  cush- 
ions and  mattresses  for  sitting  and  reclining,  and  a  few 
chairs,  on  a  floor  beautified  by  a  fine  display  of  rich  Oriental 
rugs.  In  the  center  of  the  room  is  placed  a  stove,  or  a 
brazier,  filled  with  a  charcoal-made  fire,  as  coal  is  not  yet 
indispensable.  The  room  is  illumined  by  bright  lamps,  the 
old-fashioned  tallow  candle  or  olive-oil  wick  being  long 
abandoned.  Everything  is  agreeably  prim  and  neat.  The 
lady  callers  all  cluster  around  the  genial  hostess,  who  sits 
by  her  babe  singing  soft  and  low  the  sweet,  simple,  cradle 
song,  while  the  men  are  engaged  in  a  discussion  of  the  cur- 
rent events.  They  often  exchange  remarks  with  the  ladies. 
The  young  boys  have  a  lively  time  by  themselves;  they  are 
eagerly  planning  upon  the  morrow  to  have  a  game  in  the 
field,  or  contemplating  to  engage  in  some  sort  of  mischief, 
as  is  the  characteristic  of  all  bo^'s.  Little  girls,  with  ros\՛ 
faces,  are  clustered  with  their  dolls  and  kittens  around  the 
good  old  grandmother,  who  tells  them  riddles  and  amusing 
stories,  while  the  long,  white-whiskered  patriarch,  bowed 
with  years  and  honors,  tells  of  his  first  flirtation,  or  of  the 
social  or  municipal  changes  wrought  in  the  country  during 
his  day.  The  remarks  of  the  venerable  man  are  always 
interesting,  as  revealing  the  evolution  of  the  times.    The 


152  UNDER  ORIENTAL  SKIES. 

house  servant  is  on  duty  with  such  functions  as  arranging 
the  shoes  in  pairs,  that  the  guests  may  easily  find  them 
when  departing.  After  games  and  conversation,  the  happy 
company  indulge  in  cigarettes,  coffee,  sweetmeats  and 
narghile,  or  the  flexible  rosewater  pipe,  much  similar  to  the 
hookah  of  Hindoostan.  It  is  always  filled  with  shiraz 
tobacco.  Time  wears  pleasantly  on,  the  guests  are  sure  to 
depart  late,  and  most  always  with  the  satisfaction  of  hav՜ 
ing  had  an  enjoyable  time. 

In  many  Armenian  homes  pianos  and  organs  are  coming 
into  use,  but  are  not  yet  indispensable.  Our  young  men 
play  the  flute  with  an  exquisite  touch.  The  old-fashioned 
bagpipe  of  the  Orient  is  of  peculiar  construction.  Made  of 
sheepskin,  with  a  small  mouth-piece,  the  instrument  is 
formed  from  a  combination  of  cow-horn  and  three  reeds, 
with  holes  in  them.  The  dulcimer  is  of  Oriental  origin.  As 
the  prototype  or  substitute  of  the  pianoforte,  which  has 
rendered  melody  in  so  many  American  homes,  it  has  been  of 
great  service  to  the  commercial  interests  of  music.  The 
music  of  the  Orient  is  noted  for  a  characteristic  plaintive- 
ness  quite  charming  to  the  ear.  This  feature  is  scientifically 
explained  as  arising  from  a  sort  of  minor,  which  can  only 
have  chords  in  octaves. 

Now  comes  our  dinner  time !  Would  you  not  come  with 
us,  my  reader?  We  will  be  delighted  to  have  you  ac- 
company us  to  the  table.  I  assure  you  our  Armenian 
cuisine  is  suited  to  western  palates.  Our  people  well  under- 
stand that  a  man's  stomach  is  an  eas}՛  avenue  to  his  heart. 


GLIMPSES   OF   SOCIAL   LIFE.  153 

First,  hands  are  washed  in  running  water.  All  are  seated 
around  the  table  of  brightlv-polished  brazen  platter,  with 
neatly  folded  napkins,  and  spoons  of  box-wood  and  tortoise 
shell  by  the  side  of  each.  Soup  comes  first;  then  pilav,  a 
dish  resembling  porridge;  then  meat,  cooked  in  various  stvles 
of  Oriental  culinary  art,  bearing  a  close  resemblance  to  that  of 
France.  Wines  prized  as  the  very  best  are  continually  to  be 
found  on  the  table.  Lambs  are  roasted  whole,  in  Homeric 
fashion;  then  olives,  cheese  and  fruit  are  served.  Thus  dish 
follows  dish,  from  everlasting  to  everlasting.  Lastlv  come 
chibouk,  delicate  sweetmeats  from  Smyrna  and  Scio, 
and  coffee,  which  is  sipped  out  of  cups  not  larger  than  the 
shell  of  the  Maderia  nut.  On  festival  occasions  we  have 
plates  of  some  rare  delicacy. 

My  dear  reader,  our  Orientals  are  not  only  differentiated 
from  others  bv  certain  features  of  physical  type  and  by 
language,  but  in  ideas  and  modes  of  thinking  as  well. 

Among  the  low  and  ignorant,  where  popular  education 
is  of  a  meagre  sort,  superstition  has  full  sway — especially 
among  the  Turks.  Manj՛  of  them  are  amusing  to  strangers. 
Orientals,  however,  believe  in  them  as  firmly  as  they  do  in 
religion.  For  instance,  they  deem  it  a  serious  matter  to  be  the 
victim  of  an  evil  eye.  Fortunately,  a  remedy  has  been  invented 
for  every  emergency — for  the  evil  eye  a  word  from  the  Koran, 
.or  garlic,  taken  internally,  are  antidotes.  Dog  bread  is  used  us 
a  charm;  blue  beads  on  horses,  donkeys  and  bufi'alocs  .irc 
charms  against  the  malice  of  the  envious  and  cvil-cved. 
That  nothing  must  be  wasted  that  can  be  used  as  food  by 


154  UNDER  ORIENTAL  SKIES. 

dogs  or  fish,  is  a  superstition  tending  to  promote  economy. 
You  bring  bad  luck  by  entering  a  harem  with  the  right  foot. 
There  are,  in  their  imaginations  only,  creatures  of  dim,  un- 
speakable shapes,  from  the  regions  of  hell,  that  horrify  them 
in  darkness. 

Some  days  are  unlucky.  The  Sultan  will  postpone  an 
interview  if  it  falls  on  an  unlucky  day.  Sometimes  a  long- 
forsfotten  and  lost  grave  of  a  saint  suddenlv  becomes  a 
reputed  centre  of  supernatural  performances.  Some  one,  no 
matter  who,  tells  his  neighbors  that  while  crossing  the 
grave  of  a  certain  saint  his  disease  at  once  departed  from 
him.  No  one  knew  before  whether  the  grave  was  of  a  saint 
or  Satan,  or  whether  the  originator  of  the  report  is  worthy 
of  confidence  or  not.  The  story  goes  with  lightning  speed, 
bringing  in  throngs  the  sick  and  the  diseased  from  remotest 
,  parts  to  the  mound  of  the  would-be  supernatural  dead. 
What  a  strange  yet  pathetic  scene  to  see  the  poor  victims  of 
superstition  and  illness  kissing  the  stones  and  the  dust  of 
the  graves  with  fervent  supplications  and  vows ! 

When  at  home,  I  scorned  and  laughed  at  such  odd 
spectacles,  with  a  sense  of  mingled  contempt  and  pity ;  but 
since  I  have  seen  American  throngs  about  the  fortune-teller, 
I  cherish  somewhat  merciful  feelings  toward  our  Oriental 
nuisance. 

STORIES. 

In  common  with  other  Orientals,  the  Turks  are  fond  of 
stories.  Many  good  ones  are  current  among  the  people  and 
nearly  all  have  a  moral  to  them.    Nasr-ed-din-Hoja  is  an 


GLIMPSES   OF  SOCIAL  LIFE.  155 

ideal  hero  or  victim  of  man\՛  Hunchausen  tales.  This 
teacher  and  notorious  wag  is  supposed  to  live  in  Bagdad. 
I  am  tempted  to  relate  several  stories  concerning  him. 
I  am  indebted  to  Hon.  Samuel  S.  Cox,  the  late  American 
Minister  to  Turkey,  for  the  translation  of  the  following 
stories : 

A  belated  beggar  knocks  at  the  Hoja's  door. 

"What  do  you  want,"  he  called  down  from  an  upper 
window. 

"Come  down,  good  Hoja,  and  I  will  tell  Հ՚օս,"  replies 
the  mendicant. 

Having  descended  and  opened  the  front  door,  the  beggar 
asked  for  alms. 

"Come  up  stairs,"  said  the  Hoja,  and  the  mendicant 
was  taken  to  the  top  floor. 

"I  am  sorry,  poor  man,"  said  the  Hoja,  "but  I  have  no 
alms  for  you." 

"Why  did  you  not  tell  me  so  at  the  door?"  inquires  the 
beggar  angrily. 

"Why  did  you  not  tell  me  what  you  wanted  before  I 
came  down?"  retorts  the  Hoja. 

* 

One  day  the  Hoja  is  too  lazy  to  preach  his  usual  sermon 
at  the  Mosque.  He  simply  addresses  himself  to  the  congre- 
gation, saying: 

"Of  course  you  know,  O  faithful  Mussuiniaus,  wli.il  I 
am  going  to  say." 

The  congregation  cry  out  with  one  voice: 

"No,  Hoja,  we  do  not  know." 

"Then,  if  you  do  not  know,  I  have  nothing  to  say  to 
you,"  rephes  the  Hoja,  and  leaves  the  pulpit. 


156  UNDER   ORIENTAL  SKIES. 

Next  time  he  again  addresses  his  congregation,  saying: 

"Know  ye,  0  faithful  Mussulmans,  what  I  am  going 
to  say  to  you?" 

Fearing  that  if,  as  on  the  previous  time,  they  say  "  No," 
the  Hojawould  leave  themagain  without  a  sermon,  all  cried: 

"  Yes,  Hoja,  we  do  know." 

"Then  if  you  do  know  what  I  am  going  to  sa}՛,"  quietly 
remarked  the  Hoja,  "of  course,  there  is  no  need  of  mysa3'ing 
it."  He  again  steps  down  from  the  pulpit,  to  the  conster- 
nation of  the  congregation. 

On  the  third  time,  the  Hoja  again  puts  his  question: 

"Know  ye,  O  faithful  Mussulmans,  what  I  am  going  to 
preach  to  you?" 

The  congregation,  determined  not  to  be  disappointed 
again,  take  counsel  on  the  question.  Accordingly  some  of 
them  reph՛ : 

"No,  Hoja,  w^e  do  not  know,"  while  others  cry: 
"Yes,  Hoja,  w^e  do  know." 

"Very  well,  then,"  says  Hoja,  "as  there  are  some  of  3'ou 
w^ho  do  know,  and  others  who  do  not  know,  what  I  am 
going  to  say,  let  those  who  do  know,  tell  it  to  those  who 
do  not  know,"  and  quickly  leaves  the  pulpit. 

"  Oh  Hoja !     When  will  the  end  of  the  world  come  ?" 
"Ask  me  something  difficult;    that    is    quite    eas\^    to 
answer,"    is    the    calm    reply.      "When    my    wife    dies,    it 
will  be  the  end  of  half  the  world  ;  when  I  die,  it  will  be  the 
end  of  the  whole  world." 

Hoja  was  about  to  marry,  and  prepared  to  build  a 
house.  The  good  neighbors  told  him  his  wife  would  turn 
the  house  upside  down.  So  he  built  it  wrong  side  up,  that  it 
might  be,  when  turned  upside  down,  O.  K. 


GLIMPSES   OF   SOCIAL   LIFE.  157 

Hoja  borrows  from  a  friend  a  large  copper  vessel,  in 
which  to  do  his  washing.  A  few  days  afterward,  the  vessel 
is  returned  clean,  washed  and  polished.  Inside  of  it  is 
another,  but  much  smaller,  copper  vessel. 

"What  is  this,  Hoja?"  asks  his  friend.  "I  lend  you  one 
vessel  and  you  bring  me  back  two  I" 

"It  is  very  curious,"  said  the  Hoja.  "It  appears  that 
your  vessel,  while  in  my  possession,  must  have  given  birth 
to  a  bab^^  vessel.    Of  course  both  belong  equallv  to  յ^օա." 

"Oh,  thank  you,  good  Hoja,"  says  the  man,  laughing, 
and  without  more  parley  agrees  to  receive  back  both  vessels. 

Some  time  after  this  the  Hoja  again  applies  for  the  loan 
of  the  large  vessel — "the  mother  vessel,"  as  he  described  it. 
The  demand  is  readily  granted.  Before  leaving,  the  Hoja 
inquires  after  the  health  of  the  "baby  vessel."  He  expresses 
pleasure  at  hearing  that  it  was  doing  extremely  well. 

A  week,  then  a  month  elapses,  but  no  Hoja  appears 
to  return  the  borrowed  vessel.  The  proprietor,  at  length 
losing  patience,  goes  himself  to  obtain  it. 

"Very  sorry,"  says  Hoja,  "but  your  coj)j)cr  vessel  is 
dead." 

"Dead,  Hoja!"  cries  the  other  in  surprise;  "What 
do  you  mean  ?" 

"Just  what  I  say,"  replies  the  Hoja;  "your  vessel  is 
dead." 

"Nonsense,  Hoja!"  says  the  man— irritated  nt  the 
Hoja's  quiet  manner,  "how  can  a  cop])er  vessel  die  .՛'" 

"Read  up  your  natural  history,  my  good  friend," 
answers  the  imperturbable,  pufling  (piictly  at  his  long 
pipe,  "and  you  will  see  that  everything  that  gives  birth  to 
a  child  must  inevitably  succumb  in  due  course  to  the  late 
of  all  mortals.     You  were  willing  enough  to   believe   that 


158  UNDER  ORIENTAL  SKIES. 

your  vessel  had  given  birth  to  a  'baby  vessel.'    I  do  not 
see,  therefore,  why  you  should  now  doubt  my  word  as  to 

its  being  dead." 

*         * 

One  night  before  retiring,  Hoja  said  to  his  wife:  "If  it 
rain  to-morrow,  I  shall  go  to  my  field  ;  if  it  do  not  rain,  I 
shall  go  to  my  vineyard." 

"Say,  if  it  please  God,  Hoja,"  suggested  his  wife. 

"Whether  it  please  God  or  not,"  replies  Hoja,  "I  shall 
go  to  one  or  the  other." 

"Hoja,"  says  his  wife,  "say,  if  it  please  God." 

"Nothing  of  the  kind,"  saj^s  Hoja;  "I  shall  go." 

Next  day  it  is  not  raining,  and  Hoja  starts  to  go  to 
his  vineyard.  He  has  not  gone  far,  however,  when  he  is 
stopped  by  the  king's  troopers,  who  compel  him  to  work 
all  day  in  repairing  the  roads.  It  is  quite  late  at  night 
when  he  is  set  free.  By  the  time  he  arrives  at  his  house, 
every  one  is  fast  asleep.  His  wife,  putting  her  head  out  of 
the  v^indow,  asks  who  it  is. 

"Wife,"  replied  Hoja,  "if  it  please  God,  it  is  I." 

* 

A  friend  calls  on  Hoja  to  borrow  his  donkey. 

"Verj^  sorry,"  saj^s  Hoja,  who  does  not  want  to  lend 
the  animal,  "but  the  donkey  is  not  here;  I  have  hired  him 
out  for  the  daj՛." 

UnfortunateW,  just  at  that  moment  the  donkey  begins 
to  bray  loudh%  thus  giving  the  direct  lie  to  the  Hoja. 

"How  is  this,  Hoja?"  says  his  friend,  "\՚օս  say  the 
donkey  is  away,  and  here  he  is  braj-ing  in  the  stable." 

Hoja,   nothing  daunted,    replies    in    a    grave  manner: 

"My  dear  sir,  please  do  not  demean  3'ourself  so  low  as 
to  believe  the  donkey  rather  than  m^'self— a  fellow  man  and 
a  venerable  Hoja  with  a  long  gray  beard." 


GLIMPSES  OP  SOCIAL  LIFE.  159 

EDUCATION.  , 

Compulsory  education  is  unknown  in  Asia  Minor.  The 
government  renders  no  assistance  to  non-Mohammedan 
schools.  Each  nationality՛  has  its  own  schools  quite  as 
distinct  as  its  churches.  The  Protestants,  however,  make 
no  distiction  in  their  schools.  Of  the  Armenian  higher 
institutions  and  colleges,  we  have  elsewhere  spoken. 

Mohammedanism  teaches  that  secular  education  is 
subordinate  to  and  dependent  on  religious  instruction.  So 
it  was  that  all  the  schools  of  early  times  were  attached 
to  mosques,  and  under  the  direction  of  the  Ulema  or  religious 
teacher.  Sultan  Orchan  Avas  conspicuous  for  the  founding 
of  schools  and  colleges.  Secular  education,  independent  of 
religious  instruction,  began  in  184-6.  Those  who  com])lcte 
the  course  of  study  in  the  higher  schools  are  gi'anted  a 
degree  and  given  a  mastership  in  a  primary  school.  Several 
years  more  of  training  are  required  of  those  who  wish  to  be 
TJlemas  or  religious  teachers  in  the  mosques.  Those  who 
are  most  proficient  in  their  studies  are  trained  in  the  legal 
profession,  for  all  Turkish  law  is  founded  on  the  Koran. 
The  revenue  for  the  support  of  this  system  of  education  is 
derived  from  the  church  lands  of  the  empire. 

National  schools  are  to   be  found  in   all   the  priniii).il 
cities.    In    Constantinople,   for  instance,   Arnunians  alone 
have  over  fifty   schools   for  both   vSexes,  but    many   of  tlie 
small  villages  are  deprived  of  this  blessing.   The  Mohanmie 
dan  bov's  entrance  in  school,  at  the  age  o{  '^<  \«n,  is  .1  frsf  ive 


160  UNDER  ORIENTAL  SKIES. 

occasion.  The  whole  school  goes  to  the  home  of  the  lad, 
who  is  placed  on  a  richly  caparisoned  donkey.  Formed  in 
double-file  procession,  they  escort  the  young  student  to  the 
school-house,  singing  songs.  It  is  certainly  a  beautiful 
custom,  which  tends  to  impress  on  the  minds  of  the  young 
the  importance  of  this  new  sphere  of  life.  These  Turkish 
common  schools  present  a  very  singular  scene  to  a  stranger. 
The  pupils  are  all  seated  cross-legged  in  semi-circular 
clusters  around  the  hoja  or  teacher,  in  the  porch  of  the 
mosque,  on  bare  marble  pavements.  The  hoja,  as  a  rule,  is 
an  old  man  with  white  whiskers.  He  holds  in  his  hand 
an  extremeU^  Icmg  stick,  which  reaches  to  all  parts  of  the 
school,  from  one  end  to  the  other.  As  the  hoja  is  quite 
old  and  too  laz}՛  to  move  from  his  seat,  in  case  of  mischief 
he  stretches  his  unmerciful  stick  over  the  unruh՛  ones.  As 
he  is  asleep  nearl}՛  half  of  the  time,  on  opening  his  ej-es  he 
finds  the  entire  school  a  lusty  play  and  fighting  ground  of 
wild  disorder.  His  long  stick  is  now  on  dutj^  to  establish 
peace  and  order.  T  remember  many  true  stories  of  how 
these  young  students  got  even  with  their  patriarchal 
teacher  in  anointing  his  head  and  whiskers  with  oil  and 
wax  while  he  was  in  his  usual  sleep  in  the  school  room,  and 
of  what  a  hard  time  he  frequently  had  in  finding  his  stolen 
stick. 

The  strangest  aspect  of  these  Turkish  schools  is  the 
manner  of  studj-ing.  All  read  their  lessons  aloud  in  shrill 
and  deafening  voices.  All  recite  at  the  same  time  in  a  loud 
monotone.    No  wonder  the  old  schoolmaster  goes  to  sleep  ; 


GLIMPSES   OF   SOCIAL   LIFE.  161 

how  could  he  find  rest  otherwise?  When  I  passed  bv  a 
mosque  where  these  Turkish  schools  are  held,  I  used  to 
cover  ray  ears.  In  the  absence  of  desks,  the  writing  is  done 
by  holding  the  paper  in  the  left  hand  and  writing  from  right 
to  left. 

THE   FAIR   SEX. 

One  of  the  most  frequent  questions  asked  me  by  the 
young  people  of  this  country  is  concerning  the  courtship 
and  marriage  of  our  Eastern  j^outh.  The  frequency  of  this 
question  has  led  me  to  conclude  that  this  is  the  favorite 
theme  of  young  American  hearts. 

Oriental  harems  have  been  the  basis  of  many  a  delusive 
fiction.  Their  secluded  privacy  of  indoor  life  has  thrown 
about  them  thecharm  of  mystery.  Islamism  does  not  allow 
women  to  appear  in  public  save  when  they  are  closely  veiled. 
Even  at  home  their  apartments  are  entirely  separated  from 
those  to  which  male  callers  are  admitted.  For  centuries 
the  women  of  the  harem,  isolated  from  society,  had  no 
knowledge  of  the  outside  world,  except  what  they  saw  in 
their  limited  field  of  observation,  or  heard  from  the  men  of 
their  own  household.  In  the  moscjue  and  in  j)iiblic  convey- 
ances, as  at  home,  they  are  separated  in  special  ai)arlmcnts. 
Aishe,  Mohammed's  wife,  originated  the  custom  of  seclusion 
and  thus  the  tradition  and  customs  of  centuries  do  not 
readily  yield  to  innovation.  The  Arabic  word  "harem  "is 
synonomous  to  the  English  "home."  "  Harem "  means 
"secret,"  "forbidden,"  and  iJ  the  Turks  keep  .ill  lluii-  other 


162  UNDER  ORIENTAL  SKIES. 

secrets  as  closelj՛  as  their  wives,  they  would  be  possessing 
at  least  one  virtue  of  real  merit. 

Turkish  women  sometimes  disregard  the  law  and  escape 
in  groups  to  shady  nooks  and  glens,  throw  aside  their  veils 
and  have  a  right  good  time  when  husbands  are  away.  A 
Swiss  traveller  relates  that  in  a  narrow  lane  of  Constanti- 
nople he  met  a  Mohammedan  lady  so  enrobed  that  he  could 
see  nothing  of  her  but  the  tips  of  her  fingers  and  glaring 
black  eyes.  As  she  was  followed  by  female  slaves,  she 
looked  about  to  see  that  none  of  the  faithful  were  in  sight, 
then  pulled  down  her  veil  exposing  a  face  of  rare  beauty, 
and  laughed  merrily  at  the  surprise  she  had  given  a  Chris- 
tian as  she  passed  on.  Those  alone  are  esteemed  the  upper 
ten  of  the  Orient,  or  the  model  wives  of  the  East,  who  are 
confined  to  their  own  homes,  devoted  to  the  care  of  their 
children,  or  engaged  in  sewing,  knitting  or  decorating  the 
rooms. 

The}՛  find  their  reward  in  the  refined  comfort  which 
they  shed  about  them.  Such  as  these  are  considered  to  give 
tone  to  the  best  Turkish  families.  Their  con\'ersation,  when 
entertained,  is  peculiar  yet  interesting,  and  is  of  the  practical 
kind  which  commands  respect. 

To  an  Oriental,  outer  pomp  and  glory,  and  visible  at- 
tractions and  charms  areas  nothing  beside  the  little  nesthng 
home  which  with  its  "forbidden  "  beauties  and  fireside  is  the 
only  centre  of  all  his  thoughts,  pleasures,  affections  and  life. 
Happy  indeed  is  she  who  finds  herself  the  one  wife  of  an 
affectionate  husband !     The  practice  of  polygamy  by  Mo- 


"SWEETHEART 


164  UNDER   ORIENTAL  SKIES. 

hammedatis  is  greatly  exaggerated  by  many  writers.  Very 
few  indeed  can  afford  more  than  one  wife. 

Nothing  could  be  more  encouraging  than  the  gradual 
disappearance  of  the  custom.  It  has  doubtless  been  the 
source  of  much  unhappiness  in  the  past  and  may  be  entirely 
abandoned  in  the  near  future.  Whoever  has  reflected  on  the 
subject  can  understand  that  there  can  be  no  homelife 
worth}՛  of  the  name,  except  where  one  woman  reigns  as 
queen. 

A  cloud\՛  or  storm}՛  social  atmosphere  is  not  the  kind  in 
which  to  bring  up  children.  Mohammed  tolerated,  but  did 
not  encourage  or  enjo}՛  polygamy.  The  Koran  says,  "  If  ye 
fear  that  ye  shall  not  act  with  equity  to  wards  orphans  of  the 
female  sex,  take  in  marriage  of  such  other  women  as  please 
you  two,  or  three,  or  four,  and  not  more." 

What  was  intended  as  a  favor  to  unfortunate  females, 
proved  the  source  of  their  undoing.  The  Prophet  unques- 
tionabh՛  had  respect  for  women,  as  he  owed  his  success 
largely  to  his  wife. 

Theeducation  of  the  Turkish  women  is  limited  to  house- 
keeping of  a  respectable  order,  and  the  Oriental  culinary 
art.  For  accomplishments  she  learns  to  dance,  sing  and 
play  the  dulcimer.  It  would  not  do  to  omit  that  in  their 
fancy  needle-work,  rugs,  drapery,  etc.,  there  is  much  to 
be  admired ;  silk  scarfs  wrought  in  golden  threads  formed  of 
love  ballads  from  Hafiz,  or  sacred  verses  from  the  Koran ; 
jewel-sprinkled  cushions,  richlj՛  ornamented  robes  and  gar- 
ments, indicate  expert  skill  and  good  taste  of  fancy.   Indeed 


GLIMPSES   OF  SOCIAL   LIFE.  165 

their  skill  and  devotion  to  this  truly  fine  art  might  well  be 
imitated  elsewhere.  In  fact,  a  great  many  articles  and  furni- 
ture of  the  home  are  household  industries. 

Fondness  for  fine  clothes  they  have  in  common  with 
all  other  women.  Their  costumes  conform  to  the  latest 
western  st3'le,  as  fashions  are  introduced  direct  from 
the  French  capital.  The  purely  indoor  dress  is  simple 
yet  rich  in  silk,  velvet  and  satin.  First  an  undergarment 
of  light  gauze  material,  with  full  and  long  sleeves;  next 
baggy  trousers  of  the  zouave  type  of  bright  color.  These 
are  more  or  less  concealed  by  the  gold  embroidered  robe  or 
outer  garment,  which  is  open  in  front  and  has  slits  at  the  sides 
of  wide  flowing  sleeves.  Such  a  costume  is  certainly  a  good 
one  from  a  sanitary  point  of  view.  The  zouave  sleeveless 
vest  is  worn  whenever  weather  or  taste  calls  for  it.  The 
head  dress  is  usually  a  velvet  cap,  decorated  with  tinsel  and 
jewelry՛.  Their  arms  and  necks  are  literally  loaded  with 
silver  and  gold  bracelets  and  necklaces  set  with  costly 
stones.  Their  feet  are  encased  in  pointed-toe  1  slippers, 
which  turn  up  like  a  skate. 

The  Turkish  wife  or  wives  must  not  conij)lain  of  ill- 
treatment  on  peril  of  missing  paradise  or  getting  divorced. 
She  must  not  frown  on  her  husband;  if  her  actions  in  any 
way  displease  him,  she  is  in  imminent  danger,  sliouM  she  die 
before  he  is  reconciled.  Her  duty  is  to  court  and  obtain  his 
good  will.  A  wife  who.se  tongue  has  made  trouble  lor  her 
husband  will  have  that  "useful"  ai)pen(lage  lengthened  to 
one  hundred  and  fifty  feet   at  the  judgment!     With   such  n 


166  UNDER  ORIENTAL  SKIES. 

weapon,  what  man  would  dare  to  marry  one  of  tliem ! 
The  prophet  himself  declares,  he  would  not  officiate  at  the 
funeral  of  his  own  daughter  if  her  husband  was  displeased 
with  her. 

The  Armenian  ladies,  justly  renowned  for  their  beauty 
and  fairness,  though  so  close  neighbors,  radicalK՛  differ  from 
the  Turkish  in  many  particulars.  Circumstances  have  been 
more  propitious  for  Armenian  women's  advancement ;  seclu- 
sion, polygamy  or  divorce  is  unknown  among  them.  They 
share  alike  with  young  men  the  advantages  of  culture  and 
education.  American  customs,  and  furniture,  pianos  and 
sewing  machines,  bring  repose  and  harmony՛  in  their  homes. 
They  entertain  respectable  callers  of  either  sex,  but  take 
especial  delight  in  the  company  of  wives  and  daughters  of 
European  and  American  nobles  and  ambassadors.  They 
read,  write,  dress  in  European  fashion  and  are  thus  quite 
responsive  to  the  evolution  of  the  times.  It  must  not  be 
denied,  however,  that  with  all  their  modern  accomplish- 
ments they  are  not  permitted  as  much  liberty,  neither  are 
the\՛  esteemed  or  valued  quite  so  highly՛,  as  the  women  of 
America.  It  is  a  pleasure  to  mention  that  the  rising  genera- 
tion of  the  Turkish  ladies  are  indicating  a  slight  tendenc}՛՛ 
toward  European  progressiveness.  Their  yeshmaks,  or  veils, 
are  getting  decidedly  thinner  and  thinner;  some,  indeed, 
so  thin  that,  like  a  transparent  glass,  they  shine  out  the 
beautiful  countenance  of  the  lady  within.  They  are  seeking 
the  acquaintance  of  their  European  sisters,  and  are  endeav- 
oring to  acquire  their  manners  and  customs  as  far  as  their 


GLIMPSES   OF   SOCIAL   LIFE.  167 

religion  will  allow.  The  general  diftusion  of  knowledge, 
however,  like  everything  Turkish,  is  slow.  National  ignor- 
ance, superstition  and  bigotry  are  largely  the  result  of  unedu- 
cated mothers,  and  the  uneducated  mothers  the  result  of  the 
existing  institutions  or  the  absence  of  institutions.  Why  do 
many  Oriental  nations  lag  in  the  path  of  progress  ?  Ignor- 
ant mothers,  I  dare  affirm,  is  a  most  potent  cause.  The 
child  will  always  bear  the  stamp  of  its  mother.  While  the 
husbands  are  at  their  business  during  the  da}՛,  the  children 
are  under  the  direct  influence  of  their  mother  at  home.  Her 
ever}՛  characteristic  of  conduct  has  a  moulding  influence 
upon  the  young  child.  If  her  words  be  wise  and  her  con- 
duct refined,  the  infant  will  thus  be  moulded;  and,  on  the 
contrary,  if  she  be  ignorant  and  rude,  she  will  reproduce  her 
defects  in  her  3'oung  child.  Thus  women  invariably  deter- 
mine the  standard  of  civilization  of  their  country.  It  is 
altogether  the  exception  for  an  empty-headed  mother  to 
raise  up  clear-headed,  intellectual  children.  Mothers  cither 
bless  or  curse  the  community  by  their  general  standard. 
With  woman's  intellectual,  ethical  and  spiritual  elevation 
the  nation  rises,  while  with  the  degradation  and  humiliation 
of  womanhood  the  nation  sinks  to  the  lowest  level  of  civil- 
ization. If  we  traverse  the  ages  covered  by  history,  wc 
shall  find  these  statements  fully  verified.  We  need  not  ՛հօ  to 
past  ages  for  conviction;  compare  the  old  stagnant  dulnesh 
and  darkness  of  some  Asian  countries  of  to-day  with  the 
bright  and  prosperous  America,  where  her  fair  daughters 
share   alike  with   man    the   highest  edmation    <»f  the   land. 


168  UNDER  ORIENTAL  SKIES. 

Happily  our  Armenians  are  realizing  this  serious  problem 
more  and  more  in  the  education  of  woman.  The  social 
evolution  of  our  people  is  to  be  counted  for  the  female  educa- 
tion which  seems  to  be  vitally  connected  with  Christian 
faith,  so  largely՛  accepted  by  our  nation. 

Is  the  Turkish  woman  responsible  for  the  semi-civilized 
position  she  occupies  in  the  world  ?  As  has  been  indicated, 
she  is  more  than  anxious  to  take  her  true  place  among  her 
progressive  sisters,  but  the  religious  institution  under  which 
she  is  unfortunately  placed  creates  all  these  inhuman  cus- 
toms— seclusion,  polygamy  and  blind  submission  to  ill- 
treatment — which  she  is  under  moral  bounds  to  obey.  Her 
religious  institution,  therefore,  is  directly  accountable  for 
her  sad  position.  Had  Mohammed  lived  in  the  present  era, 
I  do  not  believe  he  would  have  approved  these  customs. 
The  improvement  or  elevation  of  the  condition  of  Turkish 
w^omen,  then,  is  to  be  onh՛  through  a  reformation  of  the 
Mohammedan  religion. 

While  it  is  a  great  thing  to  know  other  people,  it  is 
a  greater  thing  to  know  ourselves.  A  man  does  not  know 
and  see  himself  in  a  true  and  impartial  light.  His  character, 
good  or  bad,  is  like  a  basket  on  his  back.  He  may  be 
conscious  of  it,  but  cannot  see  it  as  other  people  do.  What 
is  true  of  individuals  is  also  true  of  nations. 

Contact  with  various  people  on  either  side  of  the  ocean 
has  afforded  me  the  opportunity  to  observe  that  of  all 
nations  the  ladies  of  America  are  the  most  clever  and 
bright ;  and  they  shine  with  splendor  in  social  life.    This  is 


GLIMPSES   OF   SOCIAL   LIFE.  169 

due,  I  venture  to  affirm,  to  the  exalted  position  the  women 
of  this  eountry  enjoy  above  that   of  her  sisters  of  other 
climes.     As  it  has  been  my  good  fortune  to  see  the  extremes 
of  contrast  between  female  libert\՛  and  general  conditions,  I 
shall  not  hesitate  to  reflect  my  humble  observations  impar- 
tially and  boldly  as  to  the  merits  and   demerits   of  either 
condition.     Acknowledging  the    attainments   of   American 
ladies,  their  grace  of  culture,  their  exquisite  manners  and 
education,  I  disapprove  of  their  unbounded  freedom.     Ex- 
cessive use  of  even  a  good  thing  is  a  vice.    It  is  a  doctrine  of 
Confucius  that  "true  virtue  consists  in  avoiding  extremes." 
As   has  been  indicated,  the   Turkish   woman   is  at   one 
extreme  of  secluded  privacy,  w^hile  the  American  is   at  the 
other    extreme    of    unlimited     liberty.      I    condemn     both 
extremes  in  advocating  a   balance,  or  the  position  of  the 
Armenian  woman,  which  in  many   respects   I  consider   an 
ideal    one.     She    enjoys    the   society   of   men   to   a    limited 
extent.    She  does  not  hide  her  face  from  them,  nor  spare  her 
modest  words  in  conversation;   yet   she   is  not  "gay"  or 
"awfully  jolly"  in  the  companv  of  men.     She  does  not  at 
the  first  acquaintance  grow  familiar  with   a  stranger,  nor 
use  flippant  and  reckless  words  of  double  meaning.    She 
does  not  dance  in  the  arms  of  near  acquaintances,  nor  u  .ilk 
and  talk  freely  with  them.   Her  words  to  a  stran;Հe^  are  lew 
and  careful.     Her  favorite  literature  is  not  fiction,  nor  sneh 
sensational  journals  as  are  filled  with  crimes   and    inlamy. 
She  reads  only  such  books  as  are  of  a  clean  and  elevatin;4 
character.       The     Armenian     gentleman     does     not     lake 


170 


UNDER   ORIENTAL   SKIES. 


Armenian    ladies    to    low    theatres    and  similar  places  of 
amusement  to  jeopardize  their  innocence. 


AX  ARMENIAN  LADY 


In  a  word,  an  Armenian  lady  is  generally  an  ideal  of 
purity,  of  loveliness  of  spirit  and  firmness  of  character.  She 
is  the  queen  of  her  home,  loved  and  esteemed  b\՛  her  house- 


GLIMPSES  OF  SOCIAL   LIFE.  171 

hold.  An  Armenian  young  lady  may  have  her  preference, 
but  she  cannot  marry  anyone  without  the  sanction  of  her 
parents.  Is  not  this  demand  within  the  scope  of  common 
sense  and  of  religion.  She  owes  her  life  and  existence  to  her 
parents,  and  should  not  her  life's  most  important  event — 
marriage — meet  with  their  approval  ?  If  religion  is  con- 
sidered, "Honor  thy  father  and  thy  mother,"  was  the 
commandment  that  God  thundered  from  Mt.  Sinai. 

In  many  an  American  home  broken-hearted  parents  are 
doomed  to  life-long  unhappiness  over  the  self-willed  choice 
of  their  children.  *'Love  hides  a  multitude  of  sins,"  but 
parents  look  beyond  the  boundaries  of  love.  This  Armenian 
custom  of  marriage,  demanding  the  voice  of  the  parents,  is 
generally  follow^ed  with  happy  results.  There  are  no  divorce 
courts  among  our  people,  no  prostitute  women,  no  ill-famed 
houses  nor  illegitimate  births.  Is  it  truly  civilized — this 
Western  idea  of  granting  the  "fair  sex"  unlimited  freedom,  or 
is  it  reallv  liberty  for  a  helpless  woman,  who  by  such  customs, 
becomes  an  easy  victim  to  man,  when  she  finds  herself 
ruined  and  debased?  When  the  finer  elements  of  woman- 
hood are  transformed  to  the  aspect  of  a  hideous  spectre; 
when  she  is  cast  out  from  the  love  and  esteem  of  society, 
thus  finding  no  refuge  but  the  grave  where  she  may  hmv 
herself  with  her  shame.  Watch  the  many  tragic  and  hi;iit- 
rendingscenes  as  the  result  of  female  freedoni— too  much  he- 
dom.  Vice  and  crime  are  running  riot  in  all  the  cities  of  the 
American  Republic,  which  are  unknown  in  lands  wlure 
woman's  liberty  is  somewhat  modified.     'l՝ndy,  I  do  not 


172  UNDER   ORIENTAL  SKIES. 

believe  in  woman  becoming  the  slave  of  man,  neither  do  I 
ibelieve  in  her  becoming  his  victim. 

Would  suffrage  really  benefit  womankind  ?  Her  dearest 
sphere  has  ever  been  the  home  circle,  where  she  reigns 
supreme,  educating  her  children  in  both  morals  and  religion. 
Here  woman  has  her  rights  unquestioned,  and  here  her 
work  tends  to  make  voters  for  "God,  and  home,  and  native 
land."  America  has  exalted  her  daughters,  can  she  exalt 
their  morals  ?  America  has  granted  freedom  to  the  fair  sex ; 
can  she  not  devise  reformation  for  fallen  women? 

It  must  not  be  supposed  that  the  vicious  tendencies  here 
noticed  apply  to  American  women  as  a  rule,  but  that  they 
belong  to  a  class  which  these  conditions  of  freedom,  or  the 
abuse  of  it,  have  made  possible.  Whatever  may  be  said 
in  favor  of  the  opposite  tendencies,  as  they  apply  to 
American  women  in  general,  we  intend  only  to  refer  to 
a  feature  of  social  life,  which,  though  exceptional,  deserves 
the  observations  made,  and  calls  more  loudh՛  for  restrictive 
measures  than  for  the  enlargement  of  "woman's  sphere." 

Let  us  now  look  at  some  of  the  peculiar  j-et  interesting 
customs  leading  to  marriage.  The  matches  and  courtships 
with  the  Turks  are  beset  with  more  difficulties  than  in 
western  countries.  Young  Turks  do  not  call  on  their  lady 
friends  and  prolong  the  tale — indeed  a  tale  of  long  hours 
among  some  Americans.  Most  Turkish  girls  cannot  even 
Avrite,  but  many  generations  of  practice  has  developed  an 
unique  system  of  sj^mbols  by  which  they  communicate  with 
young  men  whose  friendship  they   wish  to  encourage.    A 


GTvIMPSES   OF  SOCIAL  LIFE.  173 

haimm  or  young  lady  sees  in  the  private  grounds  of  a  neigh- 
bor over  the  wall,  a  comeK^  youth  whom  she  admires,  and 
then  proceeds  to  communicate  with  him.  She  prepares  an 
affectionate  surprise,  not  with  paper  and  ink,  for  she  can  not 
write.  She  makes  up  an  expressive  token  of  regard  with  a 
piece  of  string,  delicious  fruit,  fragrant  flowers,  and  pretty՛ 
bits  of  stone,  each  of  which  has  a  meaning.  When  com- 
pleted it  is  tossed  over  the  intervening  wall,  and  lying  near 
his  favorite  ramble  is  soon  found.  It  is  read  like  an  opew 
book.  The  thoughts  expressed  are  those  in  vogue  the  world 
over  under  similar  impulses,  and  ere  long  she  will  find  an\ 
answer  beneath  her  window  similar  to  her  own  message. 
This  strange  correspondence  will  continue  for  a  varying 
period.  By  and  by,  if  the  tokens  are  indicative  of  unaltera- 
ble affection,  the  ^--oung  man  brings  the  question  of  his  mat- 
rimonial scheme  to  the  consideration  of  his  parents,  inspir֊ 
ins:  them  with  the  same  zeal  and  determination  that  Patrick 
Henr}՛  displayed  in  the  Continental  Congress  when  he 
exclaimed  "Give  me  liberty  or  give  me  death."  The  mar- 
riage of  the  young  lovers  is  arranged  b}՛  mutual  agreement 
of  the  families.  This  is  but  the  formal  sequel  to  an  affair  of 
the  heart,  romantic  in  its  inception  and  natural  in  its 
results.  With  such  a  system  of  communicating  herlhoughls 
many  a  Mohammedan  girl  does  not  regret  her  inability  to 
write.  She  has  no  conception  of  any  other  use  wliicli  she 
could  make  of  the  pen.  Doubtless  she  li.'is  been  (niitc 
willing  to  submit  to  those  forms  of  marri.-ige  ceremony  and 
weddinsr    festivitv    which    make    her    the    rilmost    hideous 


174  UNDER  ORIENTAL  SKIES. 

dumm}՛  of  the  occasion..  To  be  enveloped  and  thickh՛ 
covered  in  a  colored  sheet  and  stood  in  the  corner  for  hours, 
mute  and  motionless,  like  the  corpse  at  an  Irish  wake,  is  the 
fate  of  the  Turkish  bride.  She  is  not  allowed  to  be  exposed 
to  the  public  gaze.  It  has  always  been  a  m\'ster\^  to  me 
how  such  an  odd  custom  was  ever  inaugurated  and  still 
dominates  for  so  many  generations! — how  life's  most 
happy  occasion  should  be  spent  in  such  a  state  of  humilia- 
tion. Has  not  the  Orient  always  been  a  land  of  mysterious 
operations?  What  a  striking  contrast  to  the  free  and 
happy  lot  of  Armenian  and  other  Christian  brides  at  the 
hj'menial  celebration.  Among  the  more  old-fashioned 
parents,  contracts  for  the  marriage  of  their  children  are 
made  while  they  are  yet  mere  infants,  and  neither  the  boy 
nor  the  girl  has  any  voice  in  the  matter.  The  wedding  fes- 
tivities among  the  Turks  last  several  days.  It  is  made  a 
great  occasion  of  joy  and  jubilee,  enlivened  by  music  and 
dancing.  The  newl\՛  married  bride's  manners  are  verj՛ 
singular  indeed,  and  in  this  one  aspect  bears  a  remarkable 
resemblance  to  the  old-fashioned  patriarchal  manners  of  the 
Armenians.  She  utters  never  a  word,  except  when  alone 
with  her  husband.  Nor  will  she  until  after  the  birth  of  her 
first  born.  Then  she  will  talk  only  as  young  mothers  can  to 
her  own.  After  awhile  she  will  talkto  her  mother-in-law  ;  still 
later,  her  own  mother  may  again  hear  her  voice,  and  ere  long 
she  will  talk  in  whispers  with  the  young  girls  of  the  house- 
hold. She  will  not  leave  the  house  during  the  first  year  of 
her  married  life  except  to  go  to  devotions.      Practically  her 


GLIMPSES   OF   SOCIAL    LIFE.  !  75 

discipline  as  a  bride  terminates  in  six  years;  however,  she 
will  never  in  her  lifetime  open  her  lips  to  a  man  except 
he  is  related  to  her.  Such  exacting  devotion  is  unknown 
elsewhere.  Young  girls  of  the  household  are  allowed  to 
conduct  themselves  in  striking  contrast  to  the  voung  mar- 
ried woman.  They  chatter  cheerfully  while  plaving  with 
white  kittens,  whose  tails  are  dyed  pink,  in  imitation  of  the 
Sultan's  favorite  horse.  Their  ruddy  faces,  full  of  mirth,  arc 
the  brightest  part  of  the  domestic  picture. 

Among  the  Armenians  the  parents  of  the  bride  and  groom 
send  out  a  large  number  of  wedding  invitations  to  their  re- 
spective friends  and  relatives.  Thus  the  wedding  Ijecomes  a 
picturesque  concourse  of  guests,  gathered  from  far  and  near, 
at  the  respective  homes  of  the  bride  and  groom,  all  dressed  in 
gala  attire,  with  profuse  gifts  on  hand  for  the  bride.  It  is, 
indeed,  made  the  greatest  occasion  of  joy  and  merriment. 
Everything  puts  on  a  most  brilliant  appearance.  There  is 
much  gaud  and  glitter,  pomp  and  pride  all  around.  What 
a  wa.ve  of  rich  robes  I  What  a  luminous  vision  of  Hashing 
jewels!  After  much  music,  hilai'ity  and  refreshments,  the 
companions  of  the  groom  advance  in  procession  to  the  home 
of  the  bride,  and  thence  in  great  ceremony  the  joined  guests 
accompanied  by  the  bride  and  groom,  jiroceed  to  climvh 
where  the  simple  marriage  ceremony  is  ])erforme(l  in  the 
presence  of  many  witnesses.  In  the  evening  there  is  gciier- 
ally  a  banquet  tendered  by  the  newly  married  pair  to  their 
happy  friends.  All  next  day,  sometimes  tin՛  entire  wei-k.  the 
young  couple  are  busy  with  eongratulations  of  callers  and 


176  UNDER  ORIENTAL  SKIES. 

feasting, merriment.  To  make  the  greatest  occasion  in  life — 
marriage, the  greatest  occasion  of  jubilee  is  certainly  a  beau- 
tiful custom,  and  Americans  do  well  to  adopt  it. 

THE   CARE   OF  THE   SICK— DISPOSAL   OF  THE   DEAD. 

After  wandering  together  in  the  realms  of  fancy,  court- 
ship and  marriage,  I  now  invite  you,  my  reader,  to  the  city 
of  the  dead.  Do  not  pleasure  and  grief,  life  and  death,  walk 
side  by  side  through  all  earthly  avenues?  Are  not  our 
hearts  sometimes  enraptured  with  sunshine  of  jo)՛,  some- 
times overshadowed  with  the  thickest  clouds  of  sorrow? 
Do  not  the  objects  in  nature  indicate  the  same  law^  of  life 
and  death,  of  brightness  and  gloom  ?  The  exquisite  flower 
that  blooms  to-day,  holding  in  its  sweet  chalice  the  purest 
dews  of  the  skies,  fades  away  to-morrow.  Shall  we  not, 
then,  my  reader,  turn  our  steps  for  awhile  from  these  brilliant 
nuptial  pictures  to  solemn  scenes  of  sickness  and  death. 

In  cities,  medical  science  and  treatment  of  the  sick  are 
ver}՛  much  on  the  same  plan  and  condition  as  those  among 
Americans.  Within  the  last  quarter  of  a  century  expert 
foreign  and  native  doctors  have  multiplied  in  the  country. 
In  small  villages  and  hamlets  inhabited  by  Turks,  the  care 
of  the  sick  is  very  singular  indeed.  Professional  nursing  is 
unknown,  while  quacks  are  numerous.  The  Invalid  wants 
to  be  cured  at  once — in  a  few  hours.  l՝his  universal  desire 
to  get  rid  of  disease  in  a  hurry  makes  them  willing  to  trv 
anything  and  everything  that  promises  Immediate   victorv 


GLIMPSES  or   SOCIAL   LIFE.  177 

over  their  malady.  The  larger  and  more  repulsive  the  dose, 
the  better  they  think  their  chances  of  recovery՛ .  They  can 
not  understand  what  good  a  few  drops  or  a  sugar-coated 
pill  can  do.  They  do  not  apply  for  a  doctor  until  the  sick 
is  about  to  give  up  the  ghost;  in  fact,  the  practice  of 
medicine  is  not  generally  recognized  as  a  distinct  profession 
among  ignorant  villagers,  but  whoever  has  travelled 
and  seen  much  of  the  world  is  supposed  to  know  best  what 
should  be  done  in  case  of  sickness.  All  intellectual  foreigners, 
therefore,  are  considered  to  be  doctors,  and  are  constantly 
importuned  day  and  night  to  treat  their  sick.  Ouacks,  how- 
ever, have  their  hands  full.  Theygive,  for  instance,  thedust  of 
the  earth,  plain  white  paper  which  would  be  soaked  in 
water  and  administered  in  teaspoontul  doses,  or  colored 
water  to  be  applied  in  various  forms,  all  of  which  pleads 
with  mute  eloquence  for  the  medical  missionary  to  save  the 
bodies  as  Aveli  as  the  souls  of  those  ulio  have  yet  to  learn 
that  God's  natural  laws  are  as  imperative  as  the  moral 
code.  Physicians  have  found  that  the  natural  vigorous  consti- 
tutions of  the  people  respond  readily  to  scientific  treatment 
when  the  quacks  can  be  kept  away. 

All  the  relatives  and  friends  of  the  sick  are  gathered 
around  the  bed  of  the  suflferer,  where  they  keep  up  a  loud 
conversation,  smoking  their  long  pipes,  laughing  loudly, 
thus  trying  to  divert  the  mind  of  the  sufferer,  while  in  a 
corner  of  the  room  the  young  boys  play,  spout  and  light. 
By  such  soothing  processes  the  patient  is  scjmctimes  lulled 


178  UNDER  ORIENTAL  SKIES. 

to  slumber,  often  the  slumber  of  death  I  No  wonder  the 
grave-yards  are  numerous  and  thickly  populated. 

Diseases  vary,  as  elsewhere,  according  to  locality  and  the 
occupations  of  the  people.  Smallpox  makes  sad  ravages 
among  the  people  at  times,  causing  great  loss  of  life. 
Pasteur's  system  of  inoculation  b\՛  virus  has  long  been 
understood  and  practised  here.  Mothers  are  known  to  pro- 
tect their  infants  from  the  virus  of  serpents  and  scorpions  by 
giving  them  the  diluted  poison  in  infancy՛.  Such  children 
can  be  seen  handling  scorpions  with  impunitՅ^  Thus  it 
would  seem  that  Asia  Minor  was  the  cradle  of  modern 
applied  science,  as  well  as  of  the  human  race. 

When  death  knocks  at  any  door,  that  house  is  the  scene 
of  the  wildest  demonstrations  of  grief  Frequently  the 
stillness  of  the  night  is  so  disturbed  by  the  zealous 
mourners  that  sleep  in  the  neighborhood  is  almost  impos- 
sible. They  cry  aloud  bewailing  their  loss.  Sometimes 
they  tear  their  hair,  embrace  the  lifeless^ bod}^  proclaiming 
his  virtues  if  he  had  any;  if  not,  then  they  create  them.  The 
burial  follows  with  swift  rapidit^-upon  death.  Soon  the  body 
is  taken  out  into  the  yard,  washed,  wrapped  tidily,  placed 
in  an  open  bier  which  is  carried  upon  the  shoulders  of  friends 
and  neighbors,  first  to  a  church  where  the  service  for  the 
dead  is  chanted,  then  to  the  cemetery,  where  it  is  placed  in 
a  shallow  grave.  The  cemetery՛  is  often  one  huge  common 
grave.  Mohammedans,  however,  do  not  bury  twice  in  the 
same  place,  which  makes  their  cemeteries  much  larger  than 
those  of  Christians.    Among  them,  immediate!}՛  after  death, 


GLIMPSES   OF   SOCIAL   LIFE.  179 

the  bod}^  is  removed  to  the  porch  of  the  mosque.  After  the 
usual  noon-da}՛  worship,  the  congregation  comes  out  to  the 
yard  of  the  mosque,  standing  up  line  by  line  in  a  silent 
and  pious  manner.  As  the  holy  man's  powerful  voice  comes 
Irom  the  sacred  schrine,  the  entire  congregation  take  otl 
their  shoes,  throw  them  on  the  ground  and  stand  erect, 
putting  their  hands  to  their  ears.  At  the  second  call  all  the 
hats  are  removed,  and  all  heads  are  bowed  down  to  the 
ground  in  rapt  devotion;  at  the  third  call,  the  entire 
congregation,  wearing  their  shoes  and  fezes,  follow  the 
corpse  to  the  cemetery,  where  it  is  taken  from  the  coffin  and 
buried  without  any  further  ceremony.  Then  the  coilin  is 
taken  back  to  the  mosque  to  await  another  victim.  Every 
nationality  and  creed  have  their  own  cemeteries  at  a 
distance  from  human  habitations. 

Individual  graves  of  the  Armenians  have  interesting 
monuments.  Designs  indicating  the  occuj)ation  or  pro- 
fession of  him  who  reposes  beneath  are  carved  u])on  them. 
Those  who  suffered  matyrdom  have  the  fact  indicated  with 
a  cross.  A  blacksmith's  grave  is,  for  instance,  designated 
with  the  insignia  of  his  calling. 

In  the  Armenian  provinces  of  Asia  Minor,  the  oldest 
gravestones  are  ver}՛  striking,  from  the  i.-ict  that  they  .'ire  in 
the  form  of  crouching  rams,  the  inscriptions  being  cut  on  the 
sides  of  these  elaborate  monuments. 

Mohammedan  memorials  are  Iree  Irom  the  di^ei rations 
too  commonly  seen  in  Christian  cities  ol  the  de.-id.  The 
headstone  is  a  large   monolith    with    inscri|)tions.     .\l    the 


ISO  UNDER  ORIENTAL  SKIES. 

foot  of  the  grave  is  another  of  almost  equal  size.  The  space 
between  is  built  up  with  marble  slabs  to  resemble  a  chest  or 
casket. 

In  large  cities  sepulchral  forests  of  cypress  trees  make  a 
profound  impression  upon  the  mind,  as  the  coniferous  tree 
casts  its  deepening  shadows  of  mourning  over  the  lonely 
grave.  In  his  description  of  these  cemeteries,  how  graphic 
are  the  words  of  Bj-ron  when  he  speaks  of 

" the  place  of  a  thousand  tombs 

That  shine  beneath,  while  dark  above 

The  sad  but  living  cypress  glooms 

And  ^vithers  not,  though  branch  and  leaf 

Are  stamp'd  with  an  eternal  grief. 
Like  earh՛  unrequitted  love." 

IX  THE  RURAL  DISTRICT. 

If  A'ou  have  leisure  and  fondness  for  rustic  beaut}՛,  let  us,  in 
thebracingfreshnessof  theair,  mount  on  horse-back  or  on  lit- 
tle donkeys,  so  numerous  in  the  country,  for  outings.  Let 
us  seek  a  village  and  step  within  the  threshold  of  a  real  old- 
fashioned  Turkish  house.  On  our  way  to  the  rural  districts, 
as  we  pass  jo\^ouslv  through  leafy  and  flower\՛  glories  of  the 
summer,  giving  and  returning  the  salutations  of  peace  and 
welcome,  we  should  hnd  much  that  is  excellent  and  inter- 
esting both  in  objects  and  scenery.  How  our  ears  delight  in 
the  gentle  rippling  of  the  water  intersecting  our  path,  or  the 
strains  of  the  birds  as  we  pass  under  the  arching  trees ! 
How  our  e\'es  are  greeted  with  loveU՛  hillsides  and  dales, 
embellished  by  fragrant  beds  of  wild  flowers  or  by  a  vast 


GLIMPSES   OF   St)CIAL    LIFE. 


181 


extent  of  waving  fields  of  grain,  stretching  away  to  the 
horizon  as  a  clear  ocean,  farther  than  the  eve  can  reach  I 
Gaze  yonder  at  the  mountain  side,  dotted  with  log  houses, 
with    the   slowh՛    moving  caravans   of    gaily  caparisoned 


A   CAUAVAN. 


camels  of  pure  Syrian  stock,  journeying  for  ninny  wcnry 
saats.  •      In  the  absence  of  railroads,  these  animals  pcrtorin 

^Natives  reckon  distances  by  hours  and  never  hy  miles.  Cjiniels  move  ;it 
a  rate  of  twenty-five  or  thirty  miles  a  day  with  burden  of  nine  hundred 
or  one  thousand  pounds. 


182 


UNDER   OIRENTAL   SKIES. 


the  duties  of  locomotives,  although  at  a  somewhat  slower 
rate.  The  peculiar  feature  about  this  might\"  host  of  camels 
is  that  they  are  led  on  by  a  little,  sleepy  donkey.   This  gives 


A  FREIGHT  CARAVAN. 


origin  to  one  of  our  sa\'ings,  that  when  a  mighty  intellect 
follows  the  counsel  of  an  insignificant  one,  they  sa^՛.  "the 
camel  is  following  the  donkev."     Here  and   there  we  met 


GLIMPSES   OF   SOCIAL   LIFE.  1S3 

large  droves  of  horses,  buffaloes,  sheep*  and  oxcii,  on  the 
great  sweeps  of  grass.  Yonder  from  the  high  wooded  hills 
a  host  of  donke\'s  with  loads  of  wood  on  their  backs  and 
with  loud  jingling  bells  suspended  from  their  necks,  braving, 
kicking  and  jumping,  are  marching  to  their  respective 
homes.  Each  donkev  knows  the  house  to  which  he  belouiis. 
and  needs  no  direction  in  finding  the  place.  These  Httle 
creatures  are  collected  from  various  houses  every  morning 
by  a  donkev-man,  and  are  returned  in  the  evening  with  a 
burden  of  wood  for  the  use  of  the  household.  At  our  approach 
to  the  cottage,  all  the  dogs  in  the  village  arc  thoroughlv 
roused  by  our  knocking.  Our  host  is  an  ideal  of  a  Turkish 
patriarch,  with  a  venerable  beard  on  his  brown,  weather- 
beaten  countenance,  sweeping  down  his  chest.  Bv  common 
consent  he  bears  the  title,  Codja-Pashi  or  "headman,"  of 
the  village.  Like  his  fellow  villagers,  he  is  siniplc-niiiidcd, 
good-hearted,  honest,  but  unprogressive,  an  unambitious 
and  ignorant  old  man.  He  cannot  read  or  write.  lie 
knows  no  other  literature  and  history  but  that  of  his 
own  immediate  ancestors,  and  passionately  cherishes 
the  legends  and  traditions  of  his  fathers.  lie  never 
strives  to  keej)  up  appearances.  He  wears  a  |);iir  ol 
balloon-like  trousers,  of  very  voluminous  folds.  His 
abba,  or  coat,  is  a  long  furred  cloak  of  sheepskin, 
with   the   woolly  side   turned  in,  in  which  he  is  constantly 

•■The  sheep  here,  unlike  those  in  America,  have  I)rr);i<i  hravv  tails  <it  pure 
fat,  from  three  to  six  inches  in  diameter  and  aliout  thirteen  or  tiftccn  inches 
in  length.  In  fact,  the  tail  is  one-half  as  heavy  as  the  hofly  of  tin-  slui|i. 
The  fat  of  the  tail  is  fried  and  used  as  lard  in  culinary  operations 


184  UNDER   ORIENTAL  SKIES. 

enveloped  summer  and  winter.  His  head  is  wrapped  with  a 
huge  turban  as  large  as  a  pumpkin.  Like  all  neighboring 
peasants,  his  life  is  simple  and  his  wants  few.  Many  gene- 
rations have  wrought  but  little  or  no  change  in  his  modes 
and  manners.  He  scorns  all  modern  improvements,  and 
w^atches  them  with  much  suspicion  and  prejudice.  His 
bigotry  and  ignorance  render  him  an  easy  victim  to  supersti- 
tion, so  any  western  farming  machinery  or  advanced 
movement  of  any  sort  that  might  be  beyond  his  compre- 
hension, he  pronounces  "devilish"  and  has  nothing  to  do 
with. 

Rev.  Dr.  Cyrus  Hamlin,  ex-president  of  Robert  college, 
says  the  Turks  ascribe  mechanical  invention  to  Satan, 
the  "stoned  devil,"  against  whom  they  pra^^  five  times  a  day. 
"I  have  myself,"  he  says,  "for  some  supposed  mechanical 
abilit}^,  been  seriously  introduced  by  one  Ottoman  to 
another  as  'the  most  Satanic  man  in  the  empire.'"  Our 
Turk  admits  no  innovation,  as  he  never  pretends  or  attempts 
an}՛  scheme  which  was  not  thought  of  and  followed  by  his 
father;  thus  life  flows  on  in  the  old  channels.  He  is  the  head 
of  a  great  family,  grouped  together  on  the  mountain-.side,  by 
the  sweeps  of  high,  green  meadows,  and  lives  with  his  flocks 
and  children — so  many  of  them !  An  ample  roof  shelters 
nearly  three-score  members  of  the  familj՛,  four  generations 
under  a  single  paternal  roof,  without  knowledge  or  care  for 
the  world  outside  their  little  village.  The  glories  of  great 
eities,  the  pashas,  and  the  pomp  of  ro^^al  dignitaries,  are  to 
them  like  a  distant  tradition.    Yet  thev  are  comfortable, 


GLIMPSES   OF  SOCIAL   LIFE. 


1S5 


happy  and  contented  in  their  little  round  of  duties  and 
pleasures,  and  are  blessed  with  an  easy-going  temperament. 
The  young  man  rises  up  with  the  sun  in  the  morning,  and 


՝j^^Mii?'i!fiifr,՝&\՛.,-,. 


with  his  flocks  wanders  over  green  mountains  and  hills,  .ind 
shady  groves  and  still  waters,  singing  joyfully  his  native 
ballads  through  the  woods,  or  playing  hisswcct-toncd  lliitc; 
returning  home  late,  as  the  waning  moon  feebly  lights  uj» 


186  UNDER  ORIENTAL  SKIES. 

the  exquisite  landscapes.  He  joins  the  family  dance  by  the 
blaze  of  their  nocturnal  fires,  while  the  old  women  weave  in 
cotton  and  yarn,  or  are  occupied  in  manufacturing  various 
articles  for  domestic  use. 

The  house  is  built  in  a  picturesque  locality,  by  the  old 
Codja-Basbi  himself,  Հ^հօ  is  the  architect,  the  carpenter,  as  well 
as  the  government  agent  of  the  village.  Logs  are  brought 
down  from  the  near  forest.  The  bricks  are  made  with  the 
intermixture  of  mud  and  straw,  and  are  moulded  in  various 
sizes  and  shapes,  then  put  in  open  fields  to  dry.  Thus  in  a 
few  days  thev  become  quite  solid  enough  for  building  a  sub- 
stantial house  for  our  old  Turk.  The  earth  which  is  dug 
out  is  banked  against  the  sides  of  the  house.  The  rear  of  the 
structure  is  entirely  embedded  in  the  hillside.  Light  enters 
through  the  oiled  paper  windows  in  the  flat  roof,  or,  when 
w^indows  are  discarded  altogether,  the  occupants  are 
content  with  what  light  penetrates  down  the  low  chimney, 
which  is  not  higher  than  the  roof— indeed,  a  peculiar  home 
for  a  peculiar  people.  In  the  summer  the  stork  builds  her 
nest  and  raises  her  brood  on  the  broad-topped  chimnev, 
quite  undisturbed.  In  the  darkness  of  night,  the  humble 
abode  is  illuminated  by  a  feeble,  flickering  jet  or  olive  oil 
wick.  A  brazier  of  charcoal-made  fire  is  placed  in  the  centre 
of  the  room,  glowing  almost  as  unextinguishable  as  the 
vestal  virgins.  It  serves  a  double  purpose,  as  a  heater  and 
over  which  the  food  is  cooked.  There  are  no  tables,  no 
books,  no  ornamental  decorations  nor  chairs,  but  here  and 
there  are  spread   divans    and   winders,   or  cushions,   with 


GLIMPSES   OF   SOCIAL   LIFE.  187 

drapery  of  Kurdish  stuffs,  over  which  the  occupants  stretch 
themselves  in  cross-legged  carelessness. 

One  or  perhaps  two  large  rooms  are  all  in  all  for  them, 
where  they  sit,  sleep,  cook  and  eat.  The  Codja-Bashi,  \\\th  such 
crude  belongings,  never  seems  to  think  anything  is  lacking. 
On  the  w^all,  if  we  charitably  term  it  so,  or,  rather  on  a 
partial  partition,  are  saddles,  bridles,  guns,  the  entire 
paraphernalia  of  the  field  and  chase,  filling  in  the  space 
betw^een  a  sort  of  fence  that  separates  the  living  apartments 
from  the  vast  stable.  The  equine  favorites  are  nearest  the 
family.  Like  all  Orientals  and  some  Occidentals,  the  horse 
ranks  highest  in  esteem  as  a  domestic  animal.  Farther  on 
are  donke3'S,  wallowing  buffaloes,  cows  and  sheep,  with 
chickens  scattered  between  them. 

As  we  step  in  the  house  we  are  received  with  a  profusion 
of  salaams.  We  at  once  find  ourselves  surrounded  by  a  large 
Turkish  family— grandfathers,  fathers,  uncles,  brothers, 
cousins  and  numerous  children,  all  thronged  in  the  large 
room— dressed  in  gay  and  odd  colors,  sitting  cross-legged 
around  the  bright  blazing  fire,  and  warming  their  lazy 
bones.  But  we  fail  to  see  in  the  great  gathering  any 
women,  except  the  old  grandmother,  the  senior  wile  oi  tlu՛ 
Codja-Bashi,  who  is  curiously  dressed,  or  rather  eiivel<)]>e(]  in 
a  woolen  garment  from  head  to  foot,  and  sits  in  a  dark 
corner.  The  young  Turks  here  must  surely  have  some 
wives.  In  such  a  large  family,  doubtless,  there  must  be 
some  young  girls,  too.  But  where  are  they.՛'  .Ml  o»it  ol 
sight.      As  their  religion  does  not  allow  women  to  appeal 


188  UNDER  ORIENTAL  SKIES. 

in  the  presence  of  men,  no  matter  how  intimately 
acquainted,  they  are  all  driven  into  seclusion — a  very  bad 
custom,  indeed  I  The  more  religious  a  Moslem,  the  more 
rigid  the  privacy  of  woman  is  enforced,  and  as  a  rule  the 
country  people  in  this  neighborhood  are  the  most  zealous  of 
religious  fanatics. 

I  sometimes  think  if  one  of  these  over-pious  Moham- 
medan Turks,  by  chance,  should  be  dropped  into  an  Ameri- 
can cit3%  and  should  see  the  young  sons  and  daughters  of 
Uncle  Sam  walking  arm  in  arm  in  the  full  swing  of  social 
liberties,  he  would  be  shocked  to  death. 

At  the  side  opposite  the  darkest  chimney  corner,  where 
the  grandmother  is,  sits  the  Codja-Bashi,  stretching  his  feet 
forth  and  smoking  his  long  pipe,  which  is  so  extremely 
Ions  that  it  extends  from  the  corner  to  the  centre  of 
the  room.  In  the  course  of  our  conversation  the  old 
■man  remarked  concerning  his  residence,  that  his  great, 
'^reat,  great  (that  great,  however,  goes  about  half  a  mile), 
father  was  born  and  died  on  the  same  spot  where  he 
now  lives;  and  that  he  is  about  seventy-five  years  of 
-age,  but  never  has  been  a  dozen  saats,  or  hours,  journey 
from  Ms  home.  This  is  the  case  with  man}՛  a  Turkish 
peasant — many,  indeed,  who  never  set  foot  outside  their 
farms.  Our  talk  is  interrupted,  however,  by  the  lusty 
shouting  and  fighting  of  the  young  bo^'s.  Then  our 
host  is  obliged  to  go  out  among  them  with  his  ineffectual 
cries  of  anger  and  practical  lectures.  Before  his  return 
to  us,  however,  he  is  called  to  another  part  of  the  house  to 


GLIMPSES   OF  SOCIAL   LIFE.  1S9 

quell  a  still  louder  tumult— ten  or  fifteen  dogs  are  having  a 
liveh՛  concert  of  howling  and  barking,  so  our  good  old 
Codja-Bashi  is  now  on  dutA՛  to  establish  peace  aniongthe  dogs. 
On  his  return,  let  us  ask  him  why  he  doesn't  kill  those 
useless  brutes  and  get  rid  of  them  once  for  all?  He  wlli 
answer:  "It  is  a  great  sin  against  Allah  (God),  and  a 
violation  of  our  laws."  So  numerous  are  the  dogs,  espe- 
cially in  the  country,  that  when  a  Turk  was  once  asked 
the  population  of  his  village,  he  answered:  "About  one 
thousand  and  sixty  dogs  and  nine  hundred  people." 

When  the  dinner  time  comes,  all  the  males  of  the  house 
return  from  the  field,  cleanly  wash  their  hands  and  faces,, 
and  sit  cross-legged  on  the  floor  in  a  circle  around  the  sufra 
or  low  table.  There  are  no  knives,  forks  or  plates.  The 
bread  is  baked  on  the  hearth  on  hot  stones.  In  the  centre 
is  placed  a  common  bowl  of  hot  soup.  So  large  was 
the  bowl  that  I  was  about  gettiiig  ready  for  a  i)hinge 
bath,  but  owing  to  the  fact  that  I  was  not  a  good  swimmer, 
I  feared  that  I  might  get  drowned.  When  ready  for  the 
fray,  the  Codja-Bashi  gave  them  the  signal  to  commence. 
Immediately  all  the  spoons  enter  the  same  unfortunate 
bowl.  The  soup  was  followed  with  a  dish  meat.  Ivach 
rolled  up  their  long,  flov.'ing  sleeves,  and  wiih  bare  fingers 
and  unbounded  appetites  separated  the  flesh  from  the  bones, 
laying  the  latter  on  the  platter.  Then  came  the  unfailing 
accompaniment,  yoghurt,  or  coagulated  buttermilk,  a 
highly  prized  species  of  refreshment.     After  a  succession  ••! 


190  UNDER  ORIENTAL  SKIES. 

dishes,  the  ceremony   of  eating  was  ended   with  washing 
hands. 

Codja-Bashi  is  the  greatest  scientific  authority՛  in  the 
neighborhood.  The  fact  that  he  is  the  oldest  dignitary  of  the 
village,  naturally  makes  him  the  authority  on  everything. 
One  night  the  conversation  of  the  family  was  interrupted  by 
a  bright  flash  of  lightning,  accompanied  by  heavy  thunder. 
One  of  the  children  of  the  household  thereupon  asked  the 
"grandfather"  the  cause  of  the  bright  light  and  the  great 
noise;  then  the  wise  old  patriarch  grasped  his  sweeping 
beard  and  in  a  dignified  tone  gave  this  explanation. 
"Up  in  the  clouds,"  said  he,  "our  prophet  Mohammed 
and  Christ  went  into  business  together,  the  profits  to 
be  divided  equall3\  One  night  when  Christ  was  deep 
asleep,  Mohammed  stole  all  the  profits  and  left  the 
place.  In  the  morning  Christ  discovered  the  treachery 
of  Mohammed,  pursued  him  in  his  golden  chariot,  and  so 
the  noise  of  the  pursuer  and  the  rumble  of  the  chariots 
is  what  makes  the  thunder.  The  lightning  is  the  bullets  of 
fire  which  Christ  shot  at  his  treacherous  partner.  At  length 
poor  Mohammed,  finding  escape  in  mid  air  impossible, 
suddenly  plunged  into  a  deep  bod\՛  of  great  waters,  where 
he  was  quickly  followed  bj՛  Christ,  and  the  terrible  force 
of  their  conflict  caused  the  waters  to  splash  and  pour  down 
upon  the  earth,  thus  causing  the  rain." 

This  certainly  beats  all  modern  investigation.  Alas! 
this  is  all  his  scientific  knowledge.  It  is  impossible  to  pound 
philosophical  ideas  into  the  empty  heads  of  the  Turkish 


GLIMPSES   OF   SOCIAL   LIFE.  191 

villagers,  because  all  intellectual  studies  are  based  upon 
traditions,  which  follow  from  generation  to  generation,  and 
each  "remarkable"  son  inherits  the  traditional  knowledge 
of  his  great-great-grandfather.  The  odd  part  of  it  all 
is,  that  he  is  absolutely  sure  of  the  accuracy  and  truth- 
fulness of  his  would-be  knowledge,  thus  failing  utterl}- 
to  discriminate  between  reality  and  fiction,  fact  and  fancy. 
The  very  idea  of  the  word  science  does  not  seem  to  have 
entered  into  his  empty  head.  To  talk  to  these  men  of 
science  is  like  talking  to  a  blind  man  of  colors. 

The  primary  step  to  an\՛  sort  of  attainment  is  the  sense 
and  self-consciousness  of  ignorance.  Do  you  want  salva- 
tion? First  find  out  that  յ՚օս  are  lost.  Do  you  desire 
knowledge?  First  realize  that  յ՚օս  are  ignorant,  and  thus 
come  to  the  logical  conclusion  that  a^ou  do  need  knowledge. 
Any  individual  who  does  not  know  that  he  does  not  know, 
shall  never  know  any  more  than  the  nothing  he  does 
know.  How  sad  to  see  in  such  an  age  of  enlightenment 
midnight  darkness  settled  down  upon  so  many  people! 

Now  let  us  watch  how  Codja-Bashi  works  inthcticld.  Ik- 
has  no  set  time  to  commence  his  harvest;  he  takes  his  time, 
as  there  is  not  much  fear  of  rain  during  the  liarvest  season. 
As  soon  as  the  stalk  of  the  crops  arc  yellow  or  sufficiently 
matured,  they  are  cut  by  hand  with  scythes  .ind  ;irc 
piled  up  in  the  open  field  like  American  stacks. 

In  due  season  the  piles  are  removed  from  v.irious 
quarters  near  the  village  to  the  threshing  floor,  by  large 
arabahs,   or  carts,   drawn   by   buffaloes   .'tiul   heifers      The 


192  UNDER  ORIENTAL  SKIES. 

threshing  floor  is  a  hard  and  smooth  circular  piece  of 
ground  from  fift}^  to  eightj'-five  feet  in  diameter,  upon 
which  the  stalk  is  strewn.  Then  the  threshing  machine, 
a  mere  sled,  is  driven  around  and  around  on  the  hard 
earthen  floor  by  oxen,  with  a  woman  or  bo\՛  standing 
on  the  sled.  This  threshing  implement  is  made  up  of  a 
hard  piece  of  wood,  and  set  on  the  under  side  with  sharp 
flinty  stones,  similar  to  those  of  Indian  arrow-heads.  It 
grinds  the  straw  into  fine  chaff  and  sifts  out  the  grain. 
At  the  evening  breeze,  the  threshed  grain  is  thrown  into 
the  air  with  a  light  shovel.  Thus  the  broken  straw  is 
blown  on  one  side,  leaving  the  grain  of  wheat  on  the  ground 
for  graneries.  The  chaff  is  also  gathered  and  stored  away 
for  the  purpose  of  feeding  the  cattle  during  the  winter. 
This  is  certainly  a  slow  and  wasteful  sj'stem  of  threshing. 

The  peasantry  are  poor  and  are  kept  poor,  possessed  of 
little  more  than  what  the  craving  of  nature  requires.  Most 
of  them,  having  no  cash,  pay  their  debts  in  natural  products. 
The  farmer's  son  toils  and  moils  on  the  farm  and  does  not 
migrate  to  towns  in  search  of  better  employment,  but 
stays  where  he  is  born — bj՛  his  father's  cattle.  Thus  thej^ 
are  immovable  in  their  peasant  instincts,  as  well  as  in  their 
beliefs,  ideas  and  usages.  They  are  all  devoted  worshipers 
of  the  "almighty  dollar,''  but  are  far  from  getting  it, 
because  they  do  not  know  how.  The}՛  complain  of  the 
government  over-taxation.  Their  dull  and  unenterprising 
character,  I  dare  affirm,  is  a  more  potent  cause  of  their 
povertՅ^ 


GLIMPSES   OF  SOCIAL  LIFE.  193 

In  such  rural  districts  the  old  patriarchal  administrative 
system  is  still  in  vogue,  where  within  the  crude  and  primitive 
log-house,  b\՛  the  hearth,  sits  the  venerable  Codja-Bashi,  whose 
ever\^  word  is  law  to  all  within.  He  is,  as  indicated,  the 
agent  for  his  community  in  all  transactions  with  the  gov- 
ernment. In  consideration  ot'  important  affairs  of  general 
interest,  he  meets  with  the  elders  of  neighboring  liamlets, 
and,  acting  as  a  committee,  they  form  the  commune — a  most 
striking  illustration  of  the  essential  democracy  of  Oriental 
society,  with  the  ])atriarchal  system  intact. 

In  high  regard  for  famiK^  rights,  it  is  superior  to  the 
Greek  democracy.  Under  a  fostering,  dominant  power,  no 
reason  can  be  given  wh}՛  it  should  not  continue  to  the  end 
of  time  as  it  has  continued  from  the  beginning.  In  times  of 
adversit\՛,  it  is  a  bulwark  against  anarch}՛  and  confusion. 
This  system  is  a  perpetual  monument  to  the  divine  blessing 
on  those  who  hold  sacred  God's  first  human  institution,  the 
famiW;  indeed,  all  law  originates  in  the  family  relation,  the 
first  institution  for  humanity  established  of  God.  All 
attempts  to  supplant  it  by  military  despotism,  communism 
or  celibate  asceticism  have  been  failures.  The  patriarchal 
system  was  the  application  of  the  family  idea  to  tlic  tribal 
relation.  Recognition  was  the  essential  iiKkpcndrmc-  nl 
tribes  subject  to  treaty  obligations,  and  the  payment  of 
taxes  is  the  key  to  the  permanence  of  Oriental  institutions. 
This  system,  freed  from  man's  abuses,  has  never  been 
improved  upon,  and  never  will  be. 

As   a  supplanter  and   disturber   of  domestic   lelicity,  it 


194  UNDER   ORIENTAL  SKIEvS. 

brings  its  own  punishment.  On  such  a  foundation  a  super- 
structure, though  defective,  may  rest,  and  has  rested 
securely  for  centuries.  The  defects  of  details  are  modified 
to  some  extent  in  our  day  by  international  treaties.  Maj^ 
the  chaff  be  removed  from  the  wheat  on  the  threshing  floor 
of  modern  enlightenment. 

Modern  police  courts  of  the  Oriental  capital  are  more 
like  those  of  Paris  than  the  old-time  courts  of  the  Cadis. 
The  latter,  like  back- woods  justices  of  America,  substituted 
their  own  ideas  of  justice  for  established  law.  They  would 
render  justice  against  the  defendant  and  send  him  to  jail 
for  not  paying  promptly,  and  send  the  plaintiff  there  too  for 
making  a  fuss  about  so  small  a  matter,  while  the  witness 
would  get  a  few  days  behind  the  bars  for  not  minding 
his  own  business. 

Numerous  instances  of  just  such  cases  of  perverted  judg- 
ment are  on  record.  Fortunately,  important  matters  must 
be  referred  to  higher  courts,  where  intelligence  of  becoming 
order  holds  the  scales.  The  judicial  sj'stem  is  so  simple  that 
the  intelligent  and  cotiscietitious  administration  of  justice  is 
not  difficult. 

The  responsibilit\^  of  religious  and  educational  matters 
belongs  to  each  nationality  independently — Armenian  Greeks 
and  other  nations  adjust  trifling  disputes  among  themselves. 
Thus  it  would  seem  that  the  simple  practice  of  justice  to  all 
would  give  an  almost  ideal  government,  at  least  in  rural 
districts. 


THE  TURKS. 


"Asia  Minor  is  the  recrviitin.^-ground  of  the  Turk,  and  is  still  almost 
untouched  b3՛  the  invader." — Stanley  Lane-Poole. 


-^IH^^HE  early  histor\՛  of  the  Turks,  if  the  accounts  which 
JjL  we  have  of  them  can  indeed  be  called  historv,  is  a 
•commingling  of  war,  romance  of  wandering  conquests  and 
glory  of  eastern  court.  For  the  poet,  here  are  themes  strong 
and  untried.  For  the  romancer,  there  is  no  dearth  of  fact  as 
rich  as  fancy.  The  political  economist  here  finds  his  theo- 
ries in  the  frame-work  of  the  material,  and  the  historian  in 
his  portion,  contrary  to  the  common  parlance,  comes  last 
and  least.  The  name  and  race  at  its  birth  is  in  the  swad- 
dlings  of  mystery  and  myth.  Near  the  central  part  of 
Asia  tw^enty-tw^o  centuries  ago,  we  find  an  empire 
spasmodically  nomadic,  composed  of  several  kindred  tribes, 
indiscriminately  known  by  the  general  term  Turks, 
they  being  of  the  same  origin  with  those  nomadic  liibcs, 
the  Mongols,  Tartars,  Calmucks  and  Kirgis.  The 
Chinese,  dwelling  some  distance  to  the  eastward,  des- 
ignated them  by  thenameHiongnu,  or  more  literally  Tu-kin. 

195 


196  UNDER   ORIENTAL  SKIES. 

Whether  or  no  the  modern  "Turk"  is  a  corruption  of  the 
Chinese  appellation,  we  are  unable  to  say.  We  do  know, 
however,  from  evidences  that  exist  even  at  the  present  day, 
that  this  people,  warlike  and  aggressive,  overran  Asia,  even 
venturing  so  far  north  as  the  Lena  and  as  far  west  as  the 
Black  Sea.  The  Chinese,  who  had  long  before  held  them  in 
subjection,  proved  troublesome  neighbors,  and  for  three 
centuries  constant  war  was  waged  between  the  two  powers. 
The  natural  outcome  of  this  was  that  the  nation  was  split 
into  a  northern  and  southern  empire.  Among  the  rich 
mountains  of  the  Altai  were  the  lands  of  the  northern  tribes. 
They  were  not  destined  to  remain  there  long,  for  the  South- 
ern Turks,  uniting  with  their  former  enemies,  compelled  them 
to  move  w^estward.  This  was  the  first  migration.  These 
southern  people  in  turn  were  forced  by  the  Mongols  and 
Tungusians  to  disperse. 

The  second  great  movement  is  known  as  the  second 
westward  immigration,  and  its  off-shoots  may  be  still  found 
in  both  Asia  and  Europe. 

It  is  the  case  with  all  movements  truly  great  that  the 
people  who  were  destined  to  bear  sway  over  the  European 
Empire  of  to-da}՛  were  humble  in  their  beginnings.  Looking 
back  over  the  centuries,  a  little  time  after  the  two  migra- 
tions mentioned,  we  find  among  the  golden  mountains  of 
Altai  a  people,  slaves  to  the  great  Khan  of  the  Geougen. 
This  slavery,  in  the  light  of  later  events,  must  be  considered 
not  a  misfortune  but  a  blessing,  for  it  proved  a  most  excel- 
lent school  for  the  future  conquest.    Slaverj^  is  only  a  part  of 


THE   TURKS.  t97 

the  history  of  the  race,  but  ignorance  is  its  condition.  By 
employing  these  Turkish  people  in  the  manufacturing  of  arms, 
the  masters  were  achieving  their  own  downfall,  for  the 
former  became  so  skillful  in  their  use  that  they  soon  severed 
their  bonds  and  established  an  empire  under  their  spirited 
leader,  Bertezema. 

Much  more  than  the  allotted  limits  of  this  book  would 
be  required  to  portray  in  its  true  glory  the  grandeur  of  this 
earthly  empire.  We  will  simply  state  that  this  was  an  age 
of  luxurv  and  barbaric  splendor,  golden  in  fact  and  in 
figure. 

It  has  been  claimed  by  Turkish  historians  that  their 
career  as  a  people  dazzles  the  mind  of  the  reader,  like  gazing 
at  the  sun.  The  critical  observer  of  history,  however,  will 
find  in  the  weak  and  demoralized  social  and  political  condi- 
tion of  Asia  Minor  and  the  Byzantine  provinces  of  Europe, 
a  more  potent  cause  of  the  success  of  Turkish  arms  than  in 
the  bravery  and  discipline  of  the  Turks  themselves. 

From  the  accounts  of  that  early  period,  in  which  legend 
and  history  are  mingled,  we  can  obtain  but  a  faint  concep- 
tion of  their  early  condition  and  manners. 

It  is  obvious,  however,  that  they  had  no  fixedhabitation. 
but,  as  it  has  been  indicated,  preferred  a  nomadic  life  in 
valleys  and  mountains,  hunting  and  warlike  exercises  being 
their  cherished  occupations.  This  wandering  life  was  so 
strongly  developed  into  a  national  character,  that  even 
to-day  we  find  the  Turks  chiefly  engaged  in  pastoral  and 
agricultural  pursuits,  while  their  neighbors,  the  .\rmcniaiis, 


198  UNDER  ORIENTAL  SKIES. 

are  largely  devoted  to  commerce.  Their  tact  and  shrewd- 
ness in  business  have  rightly  won  them  the  proverbial  repu- 
tation, "It  takes  two  Jews  to  cheat  a  Greek,  and  two  Greeks 
to  cheat  an  Armenian." 

The  early  home  of  the  Turks,  Turkistan  or  Central 
Asia,  was  known  among  the  Persians  as  Turan — the 
"country  of  darkness,"  and  the  inhabitants  as  Turanian 
"sons,"  or  "people  of  darkness."  Their  religion,  prior  to 
Mohammedanism,  was  made  up  of  their  ancestral  tradi- 
tions and  the  doctrines  of  Zoroaster;  they  had  their  priests 
and  \vorshiped  fire,  earth  and  water.  The  laws  and  regu- 
lations were  communicated  to  the  masses  by  the  chiefs  of 
the  tribes. 

The  Seljukians  were  the  first  Turkish  tribe  to  gain 
a  place  in  history.  They  emigrated  to  Khorassan  under 
the  leadership  of  Seljuk,  from  whom  the\՛  take  their 
name.  Here,  in  a  Persian  province,  they  founded  an 
independent  sovereignty՛.  The  able  princes,  Togral 
Beg,  Alp  Arslan  and  Malek  Shah,  extended  the 
empire.  Nowhere  in  Asia  was  such  a  succession  of  able 
leaders  ever  known.  This  heroic  age  of  the  Seljukian  Turks 
corresponds  with  the  Norman  age  in  England ;  Persia, 
Armenia,  S\'ria,  the  greater  part  of  Asia  Minor,  and  the 
region  from  the  Oxus  to  the  Jaxartes  were  conquered  by 
them.  Their  greatest  prosperity  was  under  Malek  Shah; 
agriculture  was  fostered,  public  works,  such  as  canals, 
constructed.  Learning  was  patronized.  Their  astronomers 
approximated  closely  the  accuracy  of  the  Gregorian  calen- 


THE  TURKS.  199 

dar  in  reckoning  time.  In  religious  zeal  they  were  the  most 
intolerant  of  all  Turks,  and  provoked  the  crusades.  Upon 
the  death  of  Malek  Shah,  his  realm  was  divided  into  several 
small  kingdoms,  which  made  easy  the  advance  of  the 
Mongul  hordes  under  Genghis  Khan.  This  invasion  resulted 
in  the  founding  of  the  Ottoman  dynasty.  First  these 
Seljukians,  then  the  Ottomans,  have  ruled  western  Asia  to 
this  day. 

We  now  come  to  notice  the  propagation  of  a  force  that 
was  to  have  much  to  do  in  moulding  the  destinv  of  more 
than  one  nation.  The  religion  of  Mohammed,  coming  out 
from  the  Arabian  deserts  about  the  middle  of  the  seventh 
century,  spread  with  lightning  rapidity  through  the  zeal  of 
his  followers,  north,  south,  east  and  west,  until  many 
tribes  of  Turks  converted  from  Zoroastrianism  and  kindred 
religions,  accepted  the  Mussulman  faith.  This  occurred 
about  the  tenth  century,  although  some  historians  claim 
the  date  much  earlier.  In  following  the  fortunes  of  the 
people  we  are  considering,  it  will  be  well  to  notice  the 
influence  of  this  great  movement  upon  their  national  ideas 
and  policy.  One  of  its  immediate  effects  was  that  iiislc.id  of 
becoming  peaceful,  as  might  have  been  expected,  the  Turks 
coupled  zeal  for  conquest  with  religious  fanaticism.  We  find 
that  at  the  end  of  the  tenth  centurv  dynasties  of  Turkish 
princes  in  Palestine,  Syria  and  Egypt,  a  sultan,  Malimoud  by 
name,  a  powerful  ruler,  reigned  in  Eastern  Persia  and  later 
as  far  as  Hindoostan.  Neither  Mahmoud  nor  his  sou,  how- 
ever, enjoyed  peaceful  reigns,  ior  in  the  regions  ol    Hokh.ir.i 


200  UNDER  ORIENTAL  SKIES. 

dwelt  a  kindred  race  of  warlike  disposition,  with  whom  the 
Sultan  quarreled. 

The  political  career  of  the  Ottoman  Turks  commences  in 
the  thirteenth  century,  when  a  band  of  50,000,  driven  out 
from  central  Asia  by  the  Mongols,  under  the  hereditary 
leadership  of  Suleyman  Shah,  penetrated  via  Persia  into 
our  countr\՛,  Armenia.  The  sanguinary  quarrel  gave  pres- 
tige to  the  present  line  of  sovereigns  of  the  Turkish  empire 
in  western  Asia,  and  serves  as  the  connecting  link  between 
the  legendary  and  verified  history  of  this  notable  Turanian 
family. 

The  next  chief,  Er-Toghrul,  while  advancing  upon  the 
frontiers  of  the  Seljukians  of  Roum,  aided  Ala-ud-Din,  the 
Seljukide  Sultan,  in  his  war  against  the  Mongols.  At  the 
end  of  a  successful  contest,  Er-Toghrul  was  rewarded  by  the 
grateful  Sultan  with  vast  lands  of  Byzantine  provinces  as 
the  future  home  of  his  people.  Er-Toghrul  was  yet  alive 
when  his  son  Osman,  the  founder  of  the  present  dynastv, 
comes  forth  in  the  annals  of  Turkish  history  in  fanciful 
vision,  surrounded  with  miraculous  revelations  and  marvel- 
ous circumstances  of  birth.  The  sword  of  Osman  is  still 
worn  by  sovereigns  at  their  coronation,  and  from  him  the 
native  surname  Osman  and  the  European  corruption 
Ottoman  have  been  derived.  Modern  Turks  prefer  and  take 
pride  in  the  terms  Osmanli  and  Ottoman,  while  the  name 
"Turk"  they  consider  a  disparagement  and  insult. 

During  the  famous  administration  of  Osman,  his 
followers    spread    themselves    on    the    Byzantine   frontier, 


TFIE  TURKS. 


201 


occupyino-  the  cities  of  Eski-Shehr  and  Karaja-Hisar.  In  his 
Yarious  wars,  many  possessions  of  the  eastern  Roman 
Empire  passed  into  his  growing  states. 


TIKKISH     FOOT    S(  )I.i)I  ICKS. 


About     the    year     l^OO,     ihc     Seljukian     Ivi.ipiiv     was 
destroyed  by  Mongol  invaders.      I՝rom  tlic  ruins,  however. 


202  UNDER   OIRENTAL   SKIES. 

arose  ten  principalities,  which,  one  by  one,  in  due  time,  were 
joined  to  the  Osman  kingdom.  Osman  coined  money  and 
caused  public  pra\'ers  to  be  read  in  his  own  name  (1301). 
These  are  the  two  essential  prerogatives  of  an  eastern 
sovereign.  That  date  is  practically  taken  as  the  birth  of  the 
Ottoman  empire.  He  introduced  the  absolute  ownership  of 
land  among  his  people.  After  a  firm  establishment  of  his 
power,  he  waged  war  against  his  old  adversaries,  the 
Mongol  hordes,  and  drove  them  out  of  Kara-Hissar.  It  is 
alleged  he  w^as  of  such  a  just  and  generous  character 
that  the  subjects  of  the  eastern  Roman  emperor  fled  to  his 
protection.  It  is  commonly  said  that  this  wise  and  good 
Osman  ruled  after  his  death.  His  younger  son,  Orkhan,came 
forth  wnth  such  unusual  attainments  of  imperial  wisdom 
and  tact  that  he  far  surpassed  his  father's  achievements. 
He  became  a  master  of  a  considerable  portion  of  Asia 
Minor,  as  the  mutual  jealousies  of  the  provinces  of  the 
empire  made  them  easy  victims  to  conquest.  His  reign 
marked  the  creation  of  a  most  vital  military՛  organization, 
that  of  the  standing  arm\՛.  This  new  system  came  a  century 
before  the  reign  of  Charles  VII.  of  France,  who  is  considered 
b\՛  the  European  historians  of  middle  ages  the  originator  of 
that  policy. 

His  celebrated  guards  were  known  by  the  name  Yeni- 
Cheri,  "new  troops."  Corps  of  Spahis,  or  regular  cavalr}՛, 
were  also  organized.  He  married  the  daughter  of  the 
Emperor  Cantacuzenus.  As  a  potent  advocate  of  science, 
art  and  religion,  he  promoted  the  cause  of  public  instruction, 


THE  TURKS.  203 

endowing  the  State  with  various  educational  and  reHgious 
institutions,  and  was  greatly  esteemed  by  men  of  learning 
who  were  admitted  to  his  councils.  His  capital,  Brusa, 
was  made  a  centre  of  light.  Considering  the  age  in  which 
he  lived,  he  should  be  placed  among  the  most  illustrious  of 
Turkish  sovereigns,  as  a  competent  leader,  promptexecutive 
and  wise  legislator. 

His  son,  Suleyman,  co-operated  in  his  father's  enter- 
prises, and  was  the  first  to  embrace  the  idea  of  a  European 
invasion.  He  planted  the  crescent  across  the  Hellespont. 
The  sudden  termination  of  his  life  hastened  the  death  of  his 
broken-hearted  father  (1359).  The  second  son  of  Orchan. 
Amurath,  or  Murad,  inherited  the  crown  and  the  military 
genius  of  his  father.  He  strengthened  his  military  corps,  the 
Janizaries,  by  recruiting  it  from  youthful  Christian 
captives,  who  were  thus  dedicated  to  the  service  of  the 
court  and  army.  Their  number  and  power  was  greatly 
augmented  under  succeeding  sovereigns.  He  accomplished 
his  burning  desire  to  extend  his  possessions  across  the 
Hellespont  into  Europe.  In  1365  he  captured  and  made  his 
European  capital,  Adrianople,  then  a  most  flourishing 
city  of  the  Byzantine  empire,  rich  in  population  and 
favorably  situated  at  the  confluence  of  three  rivers. 

This  move  was  of  momentous  importance  in  lurlher- 
ing  his  designs  ujjon  Europe.  The  tidings  of  Turkish 
devastation  so  greatly  frightened  the  Christi;;ns  that 
Pope  Urban  V.  pronounced  a  crusade  against  "the  mihe- 
lieving  Turks."     In   this   the  Krai  of  Scrvia,    the    Voivodes 


204 


UNDER   ORIENTAL   SKIES. 


of  Bosnia  and  Wallachia,  joined  with  King  Louis  of 
Hungary  in  an  expedition  against  Adrianople  to  drive  the 
Turks  back  to  Asian  deserts.  The  Turks,  however,  under 
the  cover  of  night,  with  shouts  of  Allah  I   Allah  I   inflicted 


SULTAN  AMURATH  1.  (  MURAD. ) 


an   overwhelming  defeat    on  the  united  forces  of  Christen֊ 
dom. 

Roumelia  and  Bulgaria  were  conquered  and   passed  to 
the  swelling  possessions   of  the  Sultan.     His  last  famous 


THE   TURKS.  205 

contest  against  the  combined  forces  of  Servia,    Huno^arv 
Bosnia,  Wallachia  and  Albania,  was  of  an  extremely  despe- 
rate nature,   in    which  the   Sultan  gained  victory  with  the 
sacrifice  of  his  life. 

Barezid  the  Yildirim,  or  "Thunderbolt,"  the  son  of 
Amurath,righth՛  earned  his  title,  as  speedy  movements  char- 
acterized all  his  expeditions.  He  extended  his  conquests  east 
and  west.  He  besieged  Constantinople  for  vears,  and  the 
emperor  was  compelled  to  recognize  his  authority  in  paving 
an  annual  tribute.  While  Bayezid  was  engaged  in  the  East, 
the  King  of  Hungary,  taking  ձս1  vantage  of  his  absciice, 
with  a  large  army  of  European  knights,  besieged  Xicopolis. 
The  "Thunderbolt,"  however,  arrived  at  his  lightning  speed 
and  overwhelmed  the  besiegers.  Mongol-Tartars,  under  the 
leadership  of  wild  Tamerlane,  after  causing  serious  destruc- 
tion in  Armenia,  had  penetrated  into  the  Ottoman  Ivm|)irc. 
Near  Angora,  two  determined  hosts  stood  face  to  face.  As 
the  result  of  the  furious  battle  Bayezid  met  his  fate,  his 
country  was  conquered  and  he  was  carried  mto  captivity, 
where  he  died.  Then  the  Tartars  withdrew.  .\  civil  war  of 
ten  years  ensued  between  the  four  jealous  sons  of  the  late 
Sultan. 

Mohammed,  however,  succeeded  in  ascending  the  throne. 
He  did  not  engage  in  annexation  of  new  territories,  but 
endeavored  to  be  at  peace  and  on  amicable  terms  with  the 
sovereigns  of  Europe.  He  was  much  esteemed  by  his  sub- 
jects and  the   Byzantines.      He  had,   however,  a  constant 


206  UNDER  ORIENTAL  SKIES. 

struggle  with  civil  outbreaks.      His  death  was  sudden,  at 
the  early  age  of  33  years  (1420). 

It  is  needless  herein  to  follow  the  administration  of 
successive  sultans.  The  sword  of  Osman  descended  in 
regular  line  of  succession  through  many  generations  in  the 
grasp  of  conquering  sultans.  Their  brightest  victory  was 
the  capture  of  Constantinople,  the  capital  of  the  Byzantine 
empire.  Its  subjection  was  delayed  by  Tamerlane,  the 
Napoleon  of  Asia,  until  the  reign  of  Mohammed  II,  who 
overthrew  it  in  1453.  The  empire  was  extended  eastward  in 
Asia  Minor  and  westward  in  Europe.  There  were  internal 
revolts  against  the  absolute  power  of  the  sultans,  but  they 
were  always  suppressed.  Sometimes  the  Janizaries,  the 
pretorian  guard  of  the  sultan,  would  depose  him  and  put 
his  son  on  the  throne.  An  attempt  was  made  to  conquer 
Italy,  but  it.  failed  completely.  At  this  time  a  navv  was 
maintained,  which  was  the  terror  of  the  Mediterranean  Sea. 
Early  in  the  sixteenth  century,  by  the  conquest  of  Egj'pt» 
the  sultan  was  able  to  negotiate  with  Caliph,  who  reigned 
a  purely  spiritual  prince  at  Cairo,  to  make  over  to  him  the 
rights  and  privileges  of  the  successors  to  the  Prophet,  at 
the  same  time  securing  the  sacred  banner  and  other  relics  of 
the  founder  of  Islam. 

S^^ria  and  the  Island  of  Rhodes  was  conquered  about  this 
time.  Soon  after,  the  planting  of  the  red  flag  before  the 
walls  of  Venice  by  Sule3^man  I.  marked  the  western  limit  of 
the  Ottoman  advance,  for  they  did  not  take  the  citv. 
Farther  into    Europe  the   Crescent  never  found    its    way. 


THE   TURKS.  207 

Suleyman's  reign  was  the  high-water  mark  of  Ottoman 
power.  He  had  contemplated  the  subjection  ot՝  the  entire 
Occident,  and  was  rightly  surnamed  the  "Magnificent." 
From  this  zenith  of  glorj՛,  in  1526,  the  empire  began  to 
decline.  Here  followed  a  succession  of  weak  and  irresolute 
sultans.  In  the  latter  part  of  this  century,  an  allied  fleet, 
under  Don  John  of  Austria,  dealt  a  withering  blow  to  the 
Ottoman  nav3՛.  A  succession  of  wars  followed  with  Austria, 
Russia  and  Poland.  Success  and  defeat  were  about  ecjuallv 
divided  on  the  field.  Gradually  the  vitality  of  the  nation 
was  drained  by  continual  carnage.  Austria  no  longer  lived 
in  continual  dread  of  Turkish  invasion,  but  took  the 
offensive.     European  Turkey  began  to  shrink  in  extent. 

Egypt  is  only  nominally  a  part  of  the  Turkish  Emi)ire. 
Militarx՛  insubination  and  revolts,  troubles  and  hostilities 
of  the  neighboring  districts,  assumed  more  and  more 
alarming  proportions.  Now  and  then  courageous  and  wise 
rulers  arose  and  somewhat  brightened  the  political  horizon, 
but  under  incompetent  sovereigns,  the  Turkish  nation 
relapsed  into  a  condition  from  bad  to  worse.  The  present 
Sultan  is  a  staunch  patron  of  learning,  who  has  endowed  the 
state  wnth  schools  for  the  education  of  his  |)eo|)le. 

The  nomadic  instinct  of  the  Turanian  family  has  not  yet 
been  extinguished  in  Asia  Minor.  Circassians,  Tartars  and 
Kurds  and  other  cognate  tribes,  are  to  be  looked  u|)on 
as  unmitigated  rogues  and  thieves,  whose  only  oeeujiation 
has  been  kidnapping,  plundering  and  deslroyir.g  lile  and 
property.     They  want  everything  for  nothing. 


208 


UNDER    ORIENTAL   SKIES. 


They  visit  the  peaceful  villages  with  fire  and  sword, 
extorting  money  and  goods  to  gratify  their  lazy  and 
luxurious  tastes.  With  no  feeling  of  mercv,  the}՛  delight  in 
blood  and  wasteful  destruction.    No  language  can  depict 


A    KURD. 

their  atrocious  cruelties  and  inhuman  crimes.  The  above 
engraving,  taken  from  a  photograph,  well  depicts  the 
characteristically  hideous  face  of  a  Kurd.  Russians,  in 
order  to  relieve   their   minds   from   the  sloom  and  terror 


HE  TURKS. 


209 


of  the  Circassians,  expelled  them  from  their  mountain 
homes  of  Caucasus.  They,  however,  entered  Turkey  with 
gun  and  pistol,  and  without  any  restriction  on  the  part 
of  the  authorities.    Ever  since  thev  have  become  the  scourcre 


A    CIRCASSIA.X. 


and  dread  of  the  surrounding  country.  They  arc  a(hniral)K՛ 
horsemen  and  marksmen.  Theaboveengraving  is  a  faithful 
representation  of  a  Circassian  with  his  characteristic  dress, 
with  daggers  rattling  in  his  belt,  and  rows  of  cartridge- 
holders  ranged  across  his  breast. 


TAXATION  IN  TURKEY, 


"Render  therefore  unto  Cfcsar  the  things   which   are  Cfesar's."— Jesus 
Christ. 


RELIABLE  index  to  the  prosperity  of  any  country  is 
to  be  found  in  its  sxstem  of  taxation.  Whether  or 
no  such  taxes  are  proportionate!}-  divided,  whether  the  poor 
are  oppressed  and  the  rich  escape  from  their  rightful  share 
in  the  pabHc  burden  of  expense,  are  questions  the  answers 
to  which,  to  a  large  extent,  determine  the  character  of  the 
nation.  The  proper  administration  and  regulation  of 
public  taxation  has  been  a  serious  and  unsolved  problem  in 
all  ages.  A  wise  administration  of  taxes  has  raised 
empires  to  the  pinnacle  of  world-wide  glory.  A  too- 
sweeping  tax  adjudication  has  led  many  a  nation  to 
irretrievable  downfall.  Taxation  is  the  tj-rant's  mightiest 
tool ;  righth^  conducted,  it  serves  as  the  people's  greatest 
blessing.  One  thing  is  certain,  no  matter  how  different  the 
w^ays  in  which  taxes  are  levied,  the\-  areessential  to  national 
growth  and  even  national  existence.  In  examing  briefly 
the  s\'^stems  applied  in  Turkey  to-da^^  let  our  judgment  be 


TAXATION   IX   TURKEY.  211 

deliberate,  and  let  us  ever  take  into  consideration  Turkey's 
own  peculiar  exigencies  and  surroundings. 

Before  proceeding  to  discuss  taxation  proper,  a  tew 
preliminary  statements  regarding  the  currency  of  the 
countr\՛  will  be  both  necessary  and  convenient.  The  liest 
known  coin  and  the  standard  of  currency  is  the  official 
gold  piastre,  equal  to  four  cents  in  United  States  currency. 
For  convenience  this  coin  is  divided  into  fortv  paras, 
although  a  quarter-piastre,  consisting  of  ten  paras,  is 
the  smallest  denomination  in  use.  A  para  is  about  e(|ual 
to  one  mill. 

Beside  the  official,  there  are  also  two  otlier  inferior  ])!  as  է  res, 
one  of  allo3"ed  silver  and  copper  and  another  of  mere  copper. 
There  are  two  other  denominations  that  might  be  men- 
tioned :  The  lira,  composed  of  one  hundred  gold  ])iastrcs, 
and  the  purse  of  five  hundred  piastres,  worth  about  twenty 
dollars. 

Everv  year,  at  harvest  time,  a  person  called  the  Mnlteyim 
appears  among  the  agriculturists  and  claims  his  one-tenth 
of  the  produce,  such  as  corn,  tobacco,  cotton,  grapes  and 
wheat.  This  tax-collector  has  bought  his  authority  from 
the  o:overnment  at  auction,  and  the  tax  which  he  ՚ՀallK•I•s  in 
produce  is  the  most  ancient,  and  perhaps  the  most  rcinnii- 
erative,  and  is  called  the  asher,  or  tithes.  The  collector,  as 
a  rule,  combines  self-interest  with  juililic  service  in  regulating 
the  amount  of  contribution. 

Although  not  always  of  the  same  i)roporlion  as  at 
present,  this  tax  has  been  levied  from  the  c-arlicst  history  of 


212  UNDER   ORIENTAL   SKIES 

the  country.  At  one  time  it  assumed  as  low  a  proportion 
of  one-fortieth,  at  another  time  it  rose  as  high  as  fifteen 
per  ceilt.  of  the  produce. 

Concerning  this  tax  there  is  much  complaint  made,  but 
we  believe  that  the  complaint  is  largely  unwarranted, 
for  the  other  assessments,  such  as  are  levied  on  property, 
are  generally  light.  One  good  feature,  which  aids  in  doing 
away  with  corruption,  is  the  fact  that  officers  of  the  State 
are  never  allowed  to  bid  for  tithes.  One  of  the  evils  arises 
from  the  fact  that  the  poor  farmer  bears  the  heaviest 
burden.  Again,  it  is  often  the  case  that  the  produce,  after 
having  been  harvested,  is  held  by  the  farmer  who  is  often 
compelled  to  wait  some  time  for  the  assessor,  and  whose 
stock  is  thus  liable  to  spoil. 

Taking  all  these  things  into  consideration,  we  need  not' 
wonder  that  the  average  producer  is  inclined  to  cheat  when 
such  a  thing  is  possible.  If  it  were  practical,  it  would  better 
the  condition  of  things  much  were  the  government  to  collect 
this  tax  directly.  She  herself  would  be  the  gainer  and  the 
agriculturist  would  surely  be  encouraged. 

Corresponding  somewhat  to  the  ashr,  or  tithe,  on  arable 
land  is  what  is  termed  the  say  me,  a  tax  on  sheep,  goats, 
and  sometimes  cattle.  Before  1858,  this  was  collected 
in  kind,  but  since  that  time  a  money  valuation  has  been 
placed  and  one-tenth  assessed  by  the  government. 

Similar  to  the  property  tax  in  this  country  is  the  Verghi, 
w^hich  to-da}՛  assumes  two  forms,  a  tax  on  income  and 
a  tax   on   property.     This  is  systematic,  and   based   upon 


TAXATION    IX   TURKEY.  213 

a  fixed  principle.  The  assessing  of  the  income  tax  is 
conducted  in  a  ver\՛  fair  manner,  being  levied  in  public 
meetings,  at  which  all  concerned  are  permitted  to  be 
present.  The  assessment  differs  with  the  professions  and 
trades,  and  depends  also  on  the  reputed  wealth  of  the 
individual.  In  general,  however,  it  is  three  per  cent,  on  all 
gross  profit  accumulations  of  invested  capital  or  from  any 
other  source.  There  are  a  few  who  are  exempt,  such  as 
parish  doctors,  religious  orders  and  school-masters. 

The  tax  on  real  propertymentioned  above  is  estimated  at 
4  per  1000  a  3'ear  ontheestimatedorsimplevalucof  alllauds 
and  houses,  whether  subject  to  tithes  or  not.  The  value  of 
such  property  is  calculated  at  five  times  its  i)roduce  or 
twent\^  times  its  assumed  rent,  and  even  with  the  tithe  this 
should  not  be  considered  oppressive.  It  may  be  said  that  in 
addition,  those  who  receive  rent  from  tenants  arc  rc(|uirc(i 
to  hand  over  four  per  cent,  per  anr.uni,  tithe-])aying  land 
alone  excepted. 

Although  in  the  vcar  1856  a  decree  was  issued  wliuli 
admitted  Christians  into  the  Ottoman  army,  the  law  has 
never  been  fully  enforced,  owing  to  several  important 
obstacles.  Above  a  couple  of  regiments  of  mixed  Cossacks, 
there  are  hardl}՛  any  non-Mussulmen  engaged  in  the  service. 
The  exemptions  from  military  duty,  however,  is  not  to  be 
obtained  for  nothing,  and  a  tax  commonly  termed  the  livtk-l, 
is  laid  upon  all  non-Mohammedans  not  in  the  army.  .\1 
though  much  complaint  is  raised  by  Christians  against  this 
tax,  it  cannot  be  said  to  be  very  unfair,  considriim^  ihat  a 


214  UNDER  ORIENTAL  SKIES. 

Mohammedan  has  to  pay  more  for  the  exemption  than  does 
the  Christian.  This  tax  is  also  levied  in  different  forms, 
according  to  the  province  and  the  attendant  circumstances. 
As  with  the  others,  the  greatest  evil  of  this  assessment 
is  that  it  seems  to  fall  almost  wholly  upon  the  poor,  who, 
unlike  other  subjects,  bear  the  burden  without  striving  to 
elude  it. 

This  chapter  being  written  for  the  general  reader  onh՛, 
there  is  no  need  of  going  into  minute  details  regarding  the 
customs  duties  of  the  Turkish  empire.  Tables  concerning 
the  annual  imports  and  exports  are  to  be  found  in  a  number 
of  available  volumes. 

Some  reforms  have  been  instituted  of  late  3'ears,  which 
have  greatly  enhanced  the  prosperity  of  the  nation.  For 
instance,  the  eight  per  cent,  tax,  formerly  imposed  upon 
goods  passing  from  one  Turkish  port  to  another,  has 
happily  been  abolished  and  an  excise  of  one  per  cent,  placed 
in  its  stead. 

The  policy  that  places  an  eight  per  cent,  tariff  on  all 
imports,  indiscriminateh՛,  is  not  one  that  can  receive  the 
sanction  of  political  econom\՛.  It  is  one  that  is  open  to  no 
little  abuse,  the  tariff  being  so  manipulated  that  favoritism 
is  frequenth^  shown  certain  parties.  The  tax  on  exports  is 
placed  in  the  same  uniform  manner,  at  one  per  cent. 

Various  attempts  have  been  made  to  develop  the  rich 
natural  resources  of  the  empire  and  establish  manufactories, 
especially  in  the  countr\%  labor  being  so  abundant  and 
cheap.      At    one    time    a  new  era  seemed    to    dawn,    and 


TAXATION   IX   TURKEY.  215 

thousands  of  natives  were  employed  in  factories.  English 
and  French  influence,  however,  inaugurated  the  policv  of 
free  trade.  Their  goods  were  imported  at  a  tariff  of  six  or 
eight  per  cent,  ad  valorem.  As  a  natural  conseijuence,  the 
Turkish  factories  were  closed.  Working-men  and  their 
families  were  reduced  to  abject  poverty. 

The  famous  Bruse  towels  were  imitated  and  sold  much 
cheaper,  driving  out  the  native  goods,  which,  though 
costing  more,  would  last  five  times  as  long.  Combs,  cutlery 
and  silks  came  from  Sheffield,  Manchester  and  Lyons.  The 
fine  silky  fleece  of  the  Angora  goat  is  sold  cheaper  to  the 
English  manufacturer  than  to  the  native  artisan,  and  conies 
back  enhanced  in  value  from  fifty  to  one  hundred  fold.  It  is 
safe  to  say  that  of  the  wealth  produced  by  a  native  goat, 
forty-nine  dollars  out  of  every  fift\՛  goes  into  the  pockets  of 
foreigners.  America  may  well  learn  a  lesson  from  the 
Angora  goat,  and  keep  on  bucking  and  kicking  against  the 
free-trade  system  that  has  closed  the  factories,  destroyed 
the  revenues  and  produced  beggary  in  the  Ottoman 
empire. 

The  Turkish  government  has,  in  the  last  half  century . 
run  somewhat  in  debt,  and  its  direct  borrowings  form  no 
little  portion  of  the  general  budget.  The  revctuK՛  was. 
in  1889,  $90,000,000,  while  the  expenditures  were  about 
$125,000,000.  The  national  debt  of  the  Turkish  govern- 
ment is  more  than  $500,000,000.  It  cannot  be  disjiutcd 
that  Turkey's  system  of  taxation  has  its  good  as  wi-Il  as  its 
more  unfavorable  side,  and  yet  reform  would  do  wonders  in 


216  UNDER   ORIENTAL  SKIES. 

some  quarters.  We  have  no  doubt  that  in  time  these 
reforms  \Yill  come.  Agriculture  of  different  kinds  would 
receive  a  valuable  stimulus  were  more  money  expended  for 
roads  and  other  facilities  for  transportation,  and  the 
government  would  receive  much  more  from  taxes  on  such 
produce  were  she  to  conform  to  the  sentiment  of  many 
of  the  nation's  best  citizens  and  collect  her  revenue  herself 
directlv. 


I 


MOHAMMEDANISM. 


"There  is   no   God   but   God,   and    Mohammed   is   his  ])ro])lict.՜' — The 
Mohammedan  Catechism. 


WO  nresent  herewith  a  historical  account  of  the  rise 
and  progress  of  Mohammedanism  is  unnecessary,  as 
that  knowledge  may  be  acquired  in  a  number  of  creditable 
volumes;  vet  a  brief  description  of  their  present  religious 
state,  traditions,  customs  and  practices,  from  personal 
observation,  we  hope  will  prove  Interesting.  The  Koran, 
the  work  of  Mohammed,  and  the  holy  book  of  the  Islam 
world,  contains  many  passages  of  high  morality  and  also 
of  common  sense,  and  in  instances  almost  joins  hands  with 
Christianity.  This  is  due  to  the  conformation  of  a  number 
of  the  Old  and  New  Testament  books  into  the  existing 
traditions  of  the  people,  the  two  elements  being  curiously 
intermixed  to  form  the  visionary  ideals  of  the  new  religious 
creed  founded  by  Mohammed,  who  took  Moses  and  Christ 
as  masters  in  law  and  ethics.  A  translation  from  the  third 
sura  of  the  Koran  will  best  Illustrate  ;ind  con  linn  this 
assertion. 

"When   the   an^^el  said,  '<>    -Mary,    verily    («od    scmUtli 


wl8  UNDER   ORIENTAL   SKIES. 

1  hee  good  tidings,  that  thou  shalt  bear  the  word  proceeding 
^om  Himself.  His  name  shall  be  Christ  Jesus,  the  Son  of 
Mar3%  honorable  in  this  world  and  in  the  world  to  come, 
and  one  of  those  who  approach  near  the  presence  of  God. 
And  He  (Jesus)  shall  speak  unto  men  in  His  cradle  and  when 
he  is  grown  ;  and  he  shall  be  one  of  the  righteous.'  She 
answered,  'Lord  how  shall  I  have  a  son  since  a  man  hath 
not  touched  me?'  The  angel  said  'Lo,  God  createth  that 
which  he  pleaseth.'  When  he  decreeth  a  thing,  He  only  saith 
unto  it  'be,'  and  it  is.  God  shall  teach  him  the  Scriptures 
and  wisdom,  and  the  law  and  the  gospel,  and  shall  appoint 
him  his  apostle  to  the  children  of  Israel.  And  He  (Jesus) 
shall  say,  'Verily  I  come  unto  you  with  a  sign  from  your 
Lord,  for  I  will  make  before  you  of  claj՛  as  it  were,  the  figure 
of  a  bird;  then  I  will  breath  thereon  and  it  shall  become  a 
bird  by  the  permission  of  God ;  and  I  will  heal  him  that 
hath  been  blind  from  his  birth,  and  the  leper;  and  I  will 
raise  the  dead.'  But  when  Jesus  perceived  their  unbelief  he 
said:  'Who  will  be  my  helpers  toward  God?'  and  the 
apostles  answered,  '  We  will  be  the  helpers  of  God ;  we 
believe  in  God,  and  do  thou  be  as  witnesses  that  we  are  true 
believers.' " 

Christianity  and  Mohammedanism  have  more  in  com- 
mon than  any  ot'ner  two  religions.  Both  proclaim  the  unity 
and  fatherhood  of  God  and  the  brotherhood  of  man.  There 
is  "no  God  but  God,"  declares  Mohammed.  Christ  is 
considered  as  one  of  the  six  apostles  of  God,  and  His  Virgin 
Mother,   one  of  the  four  perfect   women.      The  following 


MOHAMMEDANISM.  219 

passage  from  the  religious  code  of  the  Moslem,  chanted 
in  the  Mosques,  bears  a  certain  resemblance  to  our  Apostles' 
Creed : 

"Allah  is  sole  and  eternal.  He  lives  and  is  all-powerful. 
He  knows  and  sees  everything,  is  endowed  with  volition 
and  action.  In  him  is  neither  form  nor  figure,  nor  bounds 
nor  limits,  nor  numbers  nor  parts,  nor  multiplications  nor 
divisions;  because  he  is  neither  bod}՛  nor  matter.  IK՛  has 
neither  beginning  nor  end,  but  exists  by  himself,  without 
generation,  without  an  abode,  independent  of  the  empire  of 
Time;  as  incomparable  in  his  nature  as  in  his  attriijutes. 
which,  without  being  separated  from  his  essence,  do  not 
constitute  it." 

Yet  wntli  these  conformities,  there  are  some  points 
of  contest  and  contrast  between  the  two  religions. 
Christ  came  to  earth  as  the  prophet  of  the  spiritual  life, 
declaring  that  his  kingdom  was  not  of  this  world,  while 
Mohammed  comes  sword  in  hand.  The  religion  of  Chiisi  i.s 
the  law  of  love,  proclaiming  the  great  work  of  atonement. 
The  religion  of  Mohammed  denies  the  Divine  act  ol  redemp- 
tion, substituting  an  abstract  Monotheism.  .\s  has  been 
indicated,  though  Islam  believes  like  Christendom  in  tht- 
fundamental  idea  of  the  unity  of  (lod,  she  reiccts  the 
doctrine  of  the  Trinity.  Again,  the  Koran  furnishes  both 
the  code  of  law  and  of  morals,  thus  the  religion  ol  ihe 
desert,  and  the  political  codes,  inaugurated  centuries  a;^»» 
for  a  wild  and  barbaric  people,  are  even  to-day  appointed 
to   crovern   the    civil    state    and    the    morals    of    :i    peojde 


220  UNDER  ORIENTAL  SKIES. 

everywhere  in  contact  with  civilization.  Thus  the  old  civil 
laws  of  Mohammed,  the  worn  out  timbers,  are  still  in  use 
b}՝^  the  Moslem  in  building  up  their  modern  civilization ; 
while,  on  the  other  hand,  the  Bible  of  the  Christians 
furnishes  only  the  moral  code  of  its  followers.  Christ  was 
not  a  politician.  He  did  not  enforce  any  civil  or  political 
dogmas.  Even  the  wise  Mosaic  laws  are  deemed  out 
of  date,  for  as  the\^  were  given  to  a  particular  people, 
in  a  particular  country  at  a  particular  time,  they  are  not  to 
govern  the  nations  of  Christendom  to-day. 

Again,  Christian  ethics  penetrate  the  inner  life  of  man. 
They  emphasize  not  dogmas  or  words,  but  feelings  and 
acts,  which  alone  make  words  valuable;  not  truth  in  the 
abstract,  but  goodness  in  the  concrete.  On  the  other  hand, 
Islam  titterly  fails  to  discriminate  between  form  and 
essence,  substance  and  appearance. 

Let  us  now  look  at  some  of  the  strange  aspects, 
formalities  and  beliefs  of  this  religious  institution,  and  close 
our  chapter  with  an  impartial  comparison  of  the  two  great 
religions. 

Alohammedanism  is  essentially  a  religion  of  a  form, 
hence  the  disciple  of  Islam  does  not  thank  God  for  past 
blessings,  or  implore  his  protection  for  the  future,  though  he 
praj's  five  times  daily.  Islamisni  means  submission.  Hence 
the  efficacy  of  the  service  is  in  the  number  of  times  the 
netnaz  or  praj'ers  are  said.  Before  prayer  a  preparatory 
service  of  ablution  with  cold  water  is  oblig'atorv.     If  this  is 


MOHAMMEDANISM.  221 

not  done  with  strict  conformity  with  the  estabhshed  usage, 
the  subsequent  prayers  would  be  of  no  avail. 

In  the  court  3^ard  of  every  mos(|ue  a  large  basin  of  water 
is  provided,  and  the  faithful  standing  straight  and  facing  due 
north  or  south  and  advancing  in  order  to  it  savs  ՝՝ Bissmil- 
lah,'՝  meaning,  it  is  in  God's  name  I  do  this.  The  hands  are 
washed  to  the  wrist,  the  mouth  and  nose  three  times ;  then 
beginning  at  the  toes,  the  feet  are  washed  to  the  ankles, 
after  which  the  right  hand  is  dipped  gently  into  water  and  a 
part  of  the  head  is  wet.  The  arms  are  washed  to  the 
elbows,  beginning  at  the  finger  tips.  Then  the  rest  of  the 
head  is  wet,  the  water  being  dipped  up  by  the  right  hand. 
The  inside  of  the  ears  must  also  be  washed  with  the  index 
finger  of  either  hand,  and  the  back  of  the  ears  with  the 
thumb.  So  extremely  exacting  is  this  ritual,  that  the  slight- 
est digression  or  omission  necessitates  the  doing  ol  £ill  over 
again.  Practice  makes  them  expert,  however,  and  they  learn 
to  do  it  quickh՛  and  correctly  according  to  the  requirements. 
The  ceremony  is  repeated  three  times.  Exemption  is  allowed 
where  no  water  can  be  obtained,  but  the  form  must  be  gone 
through  by  touching  the  hands  to  dry  earth  or  l)riek.  insicad 
of  dipping  it  into  water. 

The  time  for  prayers  is  regulated  by  the  sun.  Morning 
prayer  is  said  between  dawn  and  sunrise,  and  this  makes  the 
Mohammedans  early  risers.  Noonday  prayer.  Just  as  the 
sun  is  passing  the  meridian.  An  afternoon  prayer  al  any 
time  between  fi)ur  and  five  o'clock.  The  fourlli  prayer  at 
sunset.     The   last    prayer   of  the  day  is  said  before  retiring. 


222  UNDER  ORIENTAL  SKIES. 

The  ritual  for  prayer  is  as  rigid  as  that  for  ablution.  It  is 
not  optional  but  imperative. 

At  almost  every  quarter  of  a  mile  are  built  the  mosques 
— solid,  substantial  buildings.  The  minarets  are  the  most 
beautiful  spires  that  pierce  the  Levantine  skies — SA^mmetricab 
lofty  and  majestic.  They  contain  niether  pealing  chimes  nor 
tolling  bell,  but  five  times  daily  from  the  top  of  these  is 
heard  the  muezzin's  ezan  or  call  to  prayer,  in  deep,  long- 
drawn  tones. 

Allah  Ekher  !     God  is  Almighty  I 

Ashadu  inna  la-ilaha  il  allah !  I  testify  that  there  is  no 
God  but  God  I 

Ashadu  inna  Mohammed  dur  resool  ullah,  sally-ullahu  alayha 
va  Akhe  1  I  testify  that  Mohammed  is  the  apostle  of  God; 
the  blessing  of  God  be  upon  him  and  his  family  ! 

Hyya  alesselah  !    Hasten  to  prayers  I 

Hayya  ahlfelah  !    Hasten  to  prosperity  I 

Hayya  ala  khyr-ul-amcl .'    Hasten  to  the  best  work ! 

Allah  Ekbcr!    God  is  Almighty  ! 

La-il  aha  il  allah  !     There  is  no  God  but  God  I 

That  voice  is  mingled  with  sacred  cries  from  all  the 
minarets  of  the  different  parts  of  the  city — all  Arabic — 
strange,  yet  heroic  and  impressive  in  tone.  The  voice  re- 
sounds in  the  lightest  pitch  when  he  sings  with  three-fold 
iteration,  Laha  il  allah!  or  "there  is  no  God  but  God  I" 
At  this  call  all  the  faithful  Moslem  leave  their  engagements 
at  once  and  hasten  to  worship,  no  matter  how  inclement  the 
^veather  or  how  pressing  their  business  engagements. 


MOHAMMEDANISM.  '22'ձ 

Their  regular  attendance  and  punctuality  is  bewildering 
to  the  Christian  world.  Would  that  our  good  Christians, 
who  are  required  by  the  Divine  Master  to  sanctify  but  one 
day  in  the  week  to  devotions,  would  take  lessons  from  the 
Mohammedan,  and  not  rob  the  Lord  of  His  own  dav  by 
using  it  to  their  own  pleasure  and  comfort.  If  anj՛  Moham- 
medan is  late,  he  may  at  any  time  join  with  the  congrega- 
tion in  the  service,  but  the  blessing  to  be  obtained  is  far 
inferior  to  what  would  have  resulted  had  he  been  on  time. 
Tradition  says  a  follower  excused  himself  to  the  pro])hct  on. 
the  ground  that  he  was  saving  his  friend  from  drowning, 
and  hoped  that  he  should  be  blessed  for  the  kindly  act  as- 
well  as  those  who  w^ere  early  at  pra3'er.  The  stern  prophet 
would  not  accept  the  apology.  "Though  you  had  camels 
enough  to  fill  the  road  from  Mecca  to  Medina,  all  loaded 
with  jewels,  and  should  give  the  cargo  to  the  poor,  tiic 
blessing  following  w^ould  not  e(|ual  those  of  promptness  ai 
prayer.  Should  you  commit  the  whole  Koran  to  memory 
and  repeat  it  twice  every  night,  the  blessings  received  wouUl 
not  equal  those  of  beginning  nemaz  (prayer)  with  the 
Iman  (priest).  Should  you  kill  all  the  enemies  of  Islam,  tin 
great  rewards  w^ould  not  compare  with  those  of  him  who  is 
prompt  at  the  beginning  of  prayer.  If  by  a  word  ihi- 
heavens  and  earth  could  become  paper,  the  sea  be  turmd 
into  ink,  and  all  angels  stand  as  scribes,  yet  they  would  \k֊ 
unable  to  write  all  the  blessings  you  may  enjoy  lor 
beginning  ^irayers  with  the  '  Im.ui  .՝  ՝՝  The  Moh.immed.iiis 
are  deeply  conscious  to  all  these  warnings  of  theii-  |.i(.phet. 


224  UNDER  ORIENTAL  SKIES. 

Though  not  "in  spirit  and  in  truth,"  yet  they  worship 
according  to  their  forms  most  faithfully. 

The  interior  of  the  mosque  is  considered  most  hoh՛, 
consequently  all  the  people  take  off  their  shoes  as  they  step 
^Yithin  the  shrine,  and  go  through  a  series  of  pious  move- 
ments. The  religion  of  "the  Prophet"  forbids  pictures, 
images  or  any  other  representation  of  the  human  form  in 
their  houses  of  worship.  On  the  w^alls,  however,  are  many 
inscriptions  from  the  Koran.  Censors  burning  olive  oil  are 
suspended  by  lines  from  the  dome. 

The  floor  is  beautified  with  the  richest  rugs  in  the 
Orient,  upon  which  Moslems  prostrate  themselves  in  their 
devotions;  each  follows  the  movement  of  the  Emir  (priest), 
raising  the  hands  and  bowing  simultaneously  with  almost 
militar}^  precision. 

While  at  praj-er  certain  acts  must  be  refrained  from,  as 
any  of  them  would  destroy  the  efficac\^  of  the  devotions. 
The  full  list  is  long,  but  in  part  it  is:  Looking  around; 
striking  a  fl}՛  to  kill ;  raising  a  foot  from  the  floor ;  scratch- 
ing more  than  three  times  in  one  place  on  the  bod}՛ ; 
laughing  loud  enough  to  be  heard. 

The  Iman  who  performs  the  devotional  ceremonies 
preaches  no  sermon.  Every  day  at  noon  he  reads  two 
chapters  from  the  Koran,  and  then  descends  to  mingle  with 
the  many  worshipers,  placing  himself  on  a  level  with  the 
common  people. 

On  Friday,  the  holy  day  of  the  Mohammedans,  the  cere- 
monies are  conducted  with  unusual  pomp  and  ceremony,  the 


MOHAMMEDANISM. 


Koran  being  read  before  prayers  are  said,  and  on  feast  days 
both  before  and  after  prayers. 


MOSLK.M    AT    I'i<AVKK. 

The  lan^ua^e  of  the  Mohamnied.'ms  m  .\si.i  Miii.-r  is 
Turkish,  but  the  Koran  is  written  in  d.issical  .\rnhie,  an 
unintelligible  ton-ue  to  the  masses  and  only  nn.leiscoo.l  bv 


226  UNDER  ORIENTAL  SKIES. 

a  few  of  the  best  educated.  Though  the  Koran  is  not 
intelligible  to  the  masses,  their  tradition  teaches  that  the 
mere  hearing  of  the  sacred  book  read  has  a  miraculous  effect 
in  benefiting  the  soul  and  body,  and  so  they  are  made 
content  with  the  mere  sound  of  meaningless  words. 

The  reward  of  the  faithful  after  death,  as  promised 
by  the  Koran,  is  all  that  could  be  desired.  The  prayers  that 
he  has  said  will  light  up  his  grave  as  a  lamp.  No  sin  will 
remain  to  be  imputed  to  him  at  the  resurrection.  Angel 
wings  will  bear  him  aloft.  Even  should  some  sin  remain 
through  careless  praying,  he  still  has  a  chance  of  escape, 
though  he  does  not  believe  in  purgatory.  If  he  has  children, 
their  innocence  will  admit  them,  and  their  grief  at  leaving 
their  father  behind  will  take  him  through  the  gates,  Peter 
or  no  Peter  I 

Once  in  Paradise  the  Mohammedan  has  but  to  express 
his  wants  and  they  are  immediately  granted.  His  food  is 
served  on  a  golden  plate,  and  the  bones  of  the  bird  that  has 
been  devoured  will  again  assume  full  plumage  and  fly  awaj՛՛ 
to  sing  as  of  yore  in  the  leafy  bowers.  Wine,  which  is  denied 
to  the  ftiithful  here,  will  be  abundant  there,  but  will  not 
intoxicate.  The  humblest  in  rank  will  have  seventy-two 
virgins  of  immortal  vouth  and  angelic  beautv  to  attend  him. 
In  eternity,  momentary  pleasures  of  time  are  to  be  extended 
to  a  thousand  \^ear.  In  brief,  an  ideal  temporal  paradise, 
based  on  the  sensual  pleasures  of  earth  and  taste,  is  to  be 
magnified  a  thousand-fold  beyond  the  utmost  limit  of  even 
an  Oriental  imagination  to  depict.     Such  is  their  elysium. 


MOHAMMEDANISM.  227 

If  the  rewards  of  fidelity  are  ideal  according  to  sensual 
standards  of  pleasure,  the  i)unishments  of  the  lost  are  cruel 
to  the  other  extreme.  The  graves  of  this  class  are  beds  of 
hot  coals,  where  the  bones  are  piled  one  on  another  for  want 
of  room,  and  fused  at  white  heat  without  loss  of  the  sense 
of  feeling.  Thirst  and  hunger,  with  scourgings,  will  add  the 
spice  of  variety  to  this  roasting  scene,  until  the  resurrection, 
when  Satan  will  assume  exclusive  control  and  do  as  he  likes 
with  them  for  ever  more. 

Here  a  brief  description  of  Mohammed's  Utopian  jour- 
ney to  paradise  would  fittingly  illustrate  some  of  the  singu- 
lar aspects  and  ideas  of  Mohammedanism. 

The  angel  Gabriel  appeared  to  Mohammed  with  an 
Alborak,  a  strange  animal — a  cross  between  an  ass  and  a 
inule.  This  long  eared  brute  began  to  talk,  demanding 
some  concessions  from  the  new  prophet.  Having  ])romised 
the  creature  a  golden  stall  in  heaven,  Mohammed  was 
permitted  to  mount.  In  the  twinkling  of  an  eye  he  arrived 
at  Jerusalem,  where,  after  a  pleasant  interview  with  the 
patriarchs  and  prophets  of  all  ages,  he  ascended,  with 
Gabriel,  a  ladder  from  the  "city  of  David"  to  the  "city 
of  God." 

As  he  arrived  at  the  portals  of  heaven,  he  saw  a  large 
inscription  on  one  side,  "There  is  no  God  I)ut  (lod,"  and 
on  the  other,  "Mohammed  is  His  .Vpostle." 

The  heavenly  host  being  intornied  that  Moh.imnuil  had 
come,  at  once  the  pearly  gates  were  thrown  wide  oi»en. 
wdiere entering,  he  was  f|uickly  embraced  by  great  oI<l  Ail.nn. 


228  UNDER  ORIENTAL  SKIES. 

who  was  happy  to  meet  his  most  illustrious  son.  From 
this  heaven  the  stars,  w^hich  he  described  as  being  hollow, 
round  silver  balls,  were  suspended  b}՛  golden  chains.  [What 
would  become  of  faith  in  Mohammed's  visions,  if  modern 
science  were  introduced  among  his  followers  I] 

Quickly  Mohammed  was  taken  from  the  first  to  the 
second  heaven — a  journe\՛  of  five  hundred  years.  Here  he 
met  the  angel  of  the  cocks,  who  was  so  tall  as  to  reach 
from  the  first  to  the  second  heaven.  Nearly  every  morning 
this  big  rooster  joins  God  in  singing  a  song  that  fills  the 
entire  universe  with  its  melodious  strains.  Every  being  on 
earth  hears  them  but  man.  In  this  heai^en  he  met  Noah, 
the  presiding  dignitary.  He  was  tendered  a  most  cordia 
reception  as  he  passed  through  the  golden  streets.  In  the 
third  heaven  he  describes  the  angels  as  being  very  large; 
one  of  the  most  gigantic  required  70,000  days^  journey 
between  the  e\-es.  Here,  too,  he  found  the  same  inscription 
as  in  the  first  and  second  heaven.  After  a  short  interview 
with  Moses  in  the  fourth  heaven,  of  emerald  construction, 
he  was  taken  to  the  fifth  to  meet  Joseph;  then  to  the  sixth 
heaven  of  carbuncle,  where  he  beheld  John  the  Baptist. 

Radiant  with  light  and  ruled  over  by  Jesus,  was  the 
seventh  heaven.  He  was  attended  by  a  vast  multitude 
of  joyous  inhabitants.  Innumerable  angels  of  this  heaven 
were  of  dazzling  beauty.  Each  one  of  them  possessed 
70,000  heads,  with  70,000  mouths  to  each  head,  and 
70,000  tongues  to  each  mouth — all  singing  and  singing  day 
and  night  everlasting.     Here   the  prophet,  with  a  glorious 


MOHAMMEDANISM.  229 

pomp,  was  presented  to  God,  whose  face  was  concealed 
bj՛  70,000  veils.  Here,  too,  on  the  sides  of  the  divine  throne. 
Mohammed  beheld  the  inscription  "There  is  no  God  but 
God,"  and  on  the  other,  "  Alohammed  is  His  apostle."  ( Jod, 
after  saluting  Mohammed,  commissioned  him  to  return  to 
earth  witji  full  authority. 

Charity  is  prescribed  by  the  Koran  for  the  faithful  in  two 
forms— voluntary  and  compulsory.  The  latter  amounts  to 
the  fortieth  part  of  his  possessions,  but  is  onlv  im loosed 
when  the  property՛  aggregates  a  certain  sum.  Voluntary 
charity  is  usually  dispensed  at  the  time  of  the  feast  follow- 
ing the  annual  fast. 

The  pilgrimage  to  Mecca  is  a  pious  duty.  It  is  believed 
to  bestow  certain  inestimable  privileges  to  all  who  can 
possibly  make  the  trip.  Nothing  could  test  faith  more  than 
that  long  and  tiresome  journey.  All  the  world  has  heard  of 
the  vast  concourse  there  annually  rissembled  Irom  all  parts 
of  Asia,  Africa  and  Europe.  At  that  time  every  highway 
leading  to  the  sacred  Kaaba,  becomes  a  field  hospital  of 
the  sick  and  dying.  Physicians  and  nurses  are  generally 
wanting,  however.  When  cholera  prevails,  as  it  usually 
does,  Mecca  becomes  the  disseminating  point  lor  ilie  njost 
fatal  of  diseases. 

Honors  are  bestowed  on  the  survivors  of  the  hazardous 
ordeal  of  this  journey,  and  they  are  addressed  by 
the  title,  "Hadji."  Among  the  Armenians,  the  same  title 
is  applied  to  those  Christians  who  have  visited  lerusakm. 

These  Christian  "  Hadjies  "  usually  have  a   small  cross 


230  L'XDER   ORIENTAL  SKIES. 

tatooed  on  the  hand,  to  indicate  the  fact   that   the}՛  have 
made  the  pilgrimage  to  the  HoK^  Sepulcher. 

Mohammed  has  declared  that  he  will  not  intercede 
in  heaven  for  unmarried  men.  So  marry  you  must,  men,  or 
take  your  chances.  Remember  Mohammed,  old  bachelors 
and  old  maids,  miserable  in  this  world,  miserable  in  the 
world  to  come  I  The  Prophet  would  have  them  bring 
up  large  families,  that  his  followers  may  outnumber  all 
others  in  paradise.  The  widows  actually  pray,  "  Let  me  be 
married  before  I  die,  that  I  may  not  be  ashamed  when  I 
meet  Allah!"  Allah  will  reward  the  parents  of  children, 
those  who  pay  the  debts  of  another,  and  the  soldiers  in  holy 
wars. 

Like  other  religious  institutions,  Mohammedanism  has 
its  holidays,  feast  and  fast  da^'s.  The  most  important 
of  these  is  Orooj  an  annual  fast  last  twenty-nine  or 
thirty  days,  or  the  entire  mionth  of  Ramazan.  The  fast 
cannot  begin  until  the  new  moon  has  been  seen.  In  cloudy 
weather  messengers  are  sent  to  the  peaks  of  mountains,  and 
there  ascertain  the  appearance  of  the  new  moon.  The 
Sultan  telegraphs  to  all  parts  of  the  empire  for  the  fast 
to  begin.  Local  announcement  is  made  by  the  firing  of 
cannon  at  sunrise.  During  the  daytime,  for  a  month, 
Mohammedans  abstain  from  eating,  drinking,  smoking, 
and  some  go  so  far  as  to  talk  very  little,  for  fear  they 
may  take  too  much  air  into  their  mouths,  and  thus  break 
their  fast,  in  which  case  they  would  have  to  keep  the  sixty 
subsequent  days. 


MOHAMMEDANISM.  231 

Even  the  touch  of  a  Christian  is  avoided  durins? 
Ramazan.  As  every  physical  enjoyment  is  proscribed  but 
sleep,  devotees  sleep  nearly  all  day,  except  when  at  worship. 
"Blessed  be  the  man  who  first  invented  sleep!"  Those 
wandering  in  the  street  are  like  mad-men.  so  Christians 
had  better  keep  out  of  their  way.  The  asking  of  questions 
by  "infidel  dogs"  is  promptly  rebuked.  The  law  is  par- 
alyzed. The  fact  that  they  have  all  been  fasting  is  a  suffi- 
cient excuse  for  all  sorts  of  wicked  performances.  Business 
is  at  a  standstill.    Fanaticism  has  full  swav. 

At  hoirie,  on  the  day  of  Ramazan,  toward  evening,  with 
food  prepared,  all  await  the  signal  cannon.  .At  sunset 
minarets  are  illuminated,  the  cannon  is  fired,  and  at  the 
muezzin's  call  from  the  slender  spires,  the  fasting  is  suddenlv 
changed  into  feasting.  Night  is  virtually  turned  into  dav. 
There  is  a  hasty  scramble  for  something  to  eat,  excessive 
eating,  dancing,  singing,  continue  until  the  latter  part 
of  the  night.  This  fast  and  feast  is  held  in  honor  of  the 
time  when  Alohammed  claimed  that  God  revealed  the 
Koran  to  him.  Moslems  believed  that  Abraham,  Moses 
and  Jesus  also  received  divine  revelations  duiing  this 
month. 

There  are  many  who  attribute  this  celebration  to 
another  event.  One  day  when  Mohammed  was  wandering 
in  the  desert,  one  of  his  camels  fled.  Poor  .Moli.imimwl 
pursued  all  day  without  eating  or  drinking,  and  captured 
it  about  sunset.    Mohammedans  arc  not  ceitain  wliu  li  (l;i\ 


232 


UNDER    ORIENTAL   SKIES. 


of  the  month  this  occurred,  so  in  order  to  make  sure  thev 
celebrate  the  whole  month. 

The  green  turbaned   Turks  are  the  descendants  of  the 
Prophet  Mohammed,  through  his  daughter,  Fatima,  who 


A   DERVISH. 


married  Ali,  the  faithful  disciple.  They  are  known  as  Emirs, 
and  enjoy  religious  and  political  preference.  Having  a 
chief  of  their  own,  who  is  a  sovereign  among  them,  even 
to  the  infliction  of    punishment,   they    form    a    religious 


MOHAMMEDANISM.  233 

institution,  keeping  alive  the  spirit  of  Islamism,  as  the 
Janizaries  in  their  da\՛  kept  up  the  militar\՛  spirit  of  the 
empire. 

Besides  these  there  are  several  other  peculiar  Moham- 
medan orders.  We  shall  first  describe  the  Dervishes.  The 
Dervish  is  a  historic  figure.  The  order  was  founded 
thirty-seven  years  after  the  death  of  Mohammed. 
Asceticism  is  the  most  distinctive  feature  of  this  order.  On 
several  occasions  it  has  been  mj՛  privilege  to  visit  the  huts 
of  these  sacred  beggars.  They  are  destitute  of  furniture. 
Some  of  the  rigid  devotees  have  not  even  a  cushion  or 
bedding,  and  lie  on  the  bare  mud-floor.  As  their  maxim 
says,  "poverty՛  is  m_v  glory,"  they  generally  live  in 
deserted  quarters  of  the  city,  in  mud  holes  or  in  mountain 
caves.  Like  the  Grecian  philosopher,  Diogenes,  all  their 
care  in  life  is  a  place  to  sleep  and  something  to  cat.  In 
personal  appearance  the}՛  are  the  most  hideous-looking 
beings  on  earth.  They  wear  sheep-skin,  have  their  whiskers 
and  hair  hang  down  long  over  their  faces  and  shoulders. 
They  alvva\'S  carry  sharp  hatchets  in  their  hands  for 
protection,  and  go  begging  in  the  bazaars,  and  praying 
in  the  streets  in  the  Arabic  tongue.  Cut  f)fl  from  all 
familv  associations,  their  lives  are  entirely  sanctilied  to 
their  monastic  institutions. 

There  is  another  kind  of  Dervishes— religious  dancers, 
an  entirely  different  order  from  those  above  described. 
In   manner,    dress     and    principles,    these    l.ilter    are   more 


234  UNDER  ORIENTAL  SKIES. 

human,  though  at  times  quite  frantic.  These  are  spinners 
and  howlers.  The  former  are  generally  found  in  tekiehs 
or  chapels — octagon-shaped  rooms  with  polished  floors. 
They  are  in  close-fitting  suits  with  loose  petticoats,  and 
wear  conical  hats  of  grey  felt.  After  the  Koran  is  expounded 
and  kisses  exchanged,  the  graceful  spinning  begins.  Arms 
are  crossed  on  the  breast  with  hands  on  the  shoulders. 
Slowh^  at  first,  then  faster,  as  they  warm  up,  the  arms  and 
skirts  are  extended.  ThcA՛  move  around  and  pass  one 
another  but  never  touch.  Steadily  the  spell  increases,  until 
the  climax  is  reached,  when  it  decreases  to  the  finish,  about 
one  hour  being  the  time  for  a  single  dance. 

The  howlers  are  the  demons  of  religious  fanaticism. 
In  a  shell  of  a  building,  decorated  with  spikes,  chains, 
daggers  and  like  implements  of  torture,  with  which  thev 
excite  themselves,  arranged  in  circles,  the\՛  repeat  all  the 
names  of  God.  Swinging  backward  and  forward,  thev 
cry  "La-//- /a-//.'  La-lab!  Hoo-yah  Hou  .'՝՝  Beads  of  perspira- 
tion form  on  the  faces  distorted  as  if  by  mental  anguish. 
Foaming  at  the  mouth  like  madmen,  they  proceed  with  the 
fearful  energ\՛  of  deep  fervor  and  rapture  of  devotion,  until, 
all  the  physical  powers  overcome  by  exhaustion,  they  fall 
bleeding  to  the  floor.  Calmly  a  devotee  may  approach  the 
Sheikh  and  have  a  skewer  thrust  through  his  cheek.  You 
may  examine  and  see  that  there  is  no  legerdemain. 

There  is  still  another  class,  which  represents  the  climax 
of  Mohammedan  fanaticism.  While  in  Constantinople  in 
the  summer  of  1889,  I  was  permitted  one  night  to  witness 


i 


MOHAMMEDANISM. 


23c 


the  horrid  religious  celebration  of  the  Persian  Moham- 
medans— an  awful  night,  never  to  be  forgotten  I  The 
purpose  of  the  celebration  is  to  obtain  merit  and  forgiveness 
for  admittance  to  Paradise  without  examination.  It  was 
during  the  month  of  Ramazan — a  month  of  religious  Irenzy 


DANCI.NG  DKRVISHKS. 


and  fanaticism  in  the  calendar  of  Mohammcdar.ism,  that 
the  Persian  devotees,  clothed  in  robes  of  white,  apiK-.-ircd  m 
a  procession  at  night.  They  were  all  .'irme.l  with  ֊.u..r.U, 
iron  chains  and  like  weapons  of  t<.rture.  The  streets  were 
surging    with    thousands    of  elamorons   nun    .-md    wumen 


236  UNDER  ORIENTAL  SKIES. 

of  every  nationality  and  t}^^.  who  were  in  eager  antici- 
pation of  tlie  death-foreboding  pageant  soon  to  come. 
Then  from  a  large  building,  amid  a  profusion  of  lamps,  the 
Persian  devotees  burst  out  into  the  streets  in  the  midst 
of  the  many  spectators,  and  moved  step  by  step  in  a 
circle,  amid  wild  roars  and  wails  of  Hassan  I  Hussein  I 
Hassan!  Hassein-Shah.* 

They  inflict  ferocious  charges  upon  their  bodies,  some 
slashing  themselves  to  slices  or  mutilating  themselves  b}՛ 
clubs  and  iron  chains,  man}^  gashing  their  heads  andthroats 
with  knives.  It  is  the  most  horrible  spectacle  ever  performed 
bv  a  group  of  savage  mortals,  where  the  body  loses  all 
semblance  of  humanity  and  assumes  the  aspect  of  a  hideous 
Sfhost.  Hassan  and  Hussein,  murdered  twelve  centuries 
ago,  that  night  claimed  the  active  sympathy  of  their 
followers  with  fresh  blood. 

'Ears,  eyes,  hands,  arms,  head,  throat  and  abdomen  are 
not  considered  too  dear  to  be  sacrificed  in  this  deamon-like 
act  of  religious  frenz3\  As  the  blood  pours  out  in  streams, 
sobbing  cries  of  Hassan  and  Hussein  go  on  in  varying 
tones  and  inflame  the  entire  assembly. 

My  very  soul  shuddered  and  recoiled  with  horror  as 

*Hassan  and  Hussein  were  sons  of  Fatima,  and  grandchildren  to 
Mohammed.  Their  father,  AH,  a  favorite  of  the  Prophet,  became  Caliph 
later  in  his  order,  and  upon  his  assassination  in  660,  theirs  was  the  right 
to  the  Caliphate.  Hassan  gave  up  his  claim  to  prevent  war,  and  was 
finally  poisoned  by  the  tyrant  Yazid.  Twent3՛  3ears  after  his  brother, 
Hussein,  was  slain  in  battle,  just  as  he  had  been  invited  back  b\'thesubjects 
of  the  empire.  The  injustice  done  these  two  has  always  been  the  cause  for 
comment  among  a  certain  class  of  Alohammedans. 


MOHAMMEDANISM.  237 

I  gazed  upon  faces  bathed  with  the  blood  and  sweat  of  this 
most  extreme  torture.  Many  more  and  more  violently  keep 
step  with  the  wild  performance  until,  their  physical  powers 
overcome  by  exhaustion,  they  lie  gasping  for  breath,  some 
never  again  to  stagger  to  their  feet.  Some  women,  moved 
by  the  agony  of  the  impotent  rage  and  misery,  fainted 
awa}՛.     Who  could  look  on  such  a  scene  unmoved  ? 

Before  this  awful  sight  we  close-  our  eyes,  and  the 
hardest  heart  turns  sick  and  faint.  In  an  anguish  of 
despair  the  soul  cries  out,  O  God,  is  Thy  light  powerless  to 
penetrate  the  midnight  that  hangs  pall-like  over  benighted 
people  of  Thy  own  creation?  And  peering  through  the 
darkness,  hope  sees  the  glimmer  of  a  star,  the  morning  star, 
bespeaking  a  larger  light,  before  whose  ])owcrful  rays  this 
awful  night  of  ignorance  shall  flee  forever. 

At  this  Mohammedan  paroxysm  of  seU  torture,  the  oft- 
repeated  question  echoed  to  my  ear  with  more  emj)hasis 
than  ever,  "Why  art  thou  a  Christian?"  and  my  soul 
answered,  because  God  is  love.  His  religion  is  a  religion 
of  love,  a  religion  of  peace.  No  more  sacrifice,  for  Christ 
suffered  all  our  transgressions,  and  we  are  free  Ironi  ;dl 
penaltv.  We  are  not  required  to  commemorate  His  blood 
with  our  blood,  but  to  follow  the  i)ath  of  eUru.il  lite  .md 
happiness  which  he  has  opened  for  us  through  His  de.ilh. 

There  is  much  misunderstanding  among  Christians  and 
the  world  in  general  regarding  the  Mohammedan  faith  and 
worship.  Especially  among  the  Christians,  ideas  of  Moham- 
medanism   are    inexcusably    vague,   and    are    conscMpuiitly 


238  UNDER  ORIENTAL  SKIES. 

obstacles  in  the  way  of  a  correct  understanding  of  the 
history՛  of  a  religious  force  that  has  had  no  little  part  in  the 
history  of  the  world. 

If  the  follower  of  Christ  will  study  the  Koran  earnestly, 
he  will  not  fail  to  find  many  features  that  strikingly  resemble 
the  leading  texts  of  his  own  faith.  Indeed,  he  will  be  sur- 
prised to  find  that  the  religion  which  he  formerlj՛  supposed 
to  be  the  offspring  of  heathenism,  abounding  in  superstition 
and  folk՛,  is  pregnant  with  truths  that  have  been  inculcated 
into  his  own  heart  and  life  since  childhood. 

And   it   is   not   difficult   to    discover    a    reason   for    the 

՜  similarity.     That  Mohammedanism  should  resembfe  Chris- 

tianit}՛,  and  that  the  Koran  should  compare  closely  with  the 

Bible,  is  only  a  natural  outcome  of  the  training  of  the  great 

Prophet. 

From  his  earliest  years  he  was  taught  the  Old  and  New 
Testaments,  and  rendered  them  a  love  and  respect  which  he 
did  not  withdraw  in  his  old  age,  for  to  the  last  he  spoke  of 
the  Bible  as  the  w^ord  of  God. 

Besides  the  direct  influence  of  the  Holy  Scriptures,  the 
surroundings  of  his  household  were  essentially  Christian  in 
character.  His  favorite  wife  embraced  the  teachings  of 
Christ,  one  of  his  other  wives  was  a  Jewess,  and  most  of  his 
highh՛  esteemed  counsellors  were  of  the  Christian  per- 
suasion. All  this  could  not  fail  to  exert  a  powerful  influence, 
and  Mohammet  manifested  it  in  all  his  writings,  paying 
homage  to  Christ  to  the  last,  and  looking  upon  him  as  the 
greatest  of  prophets. 


MOHAMMEDANISM.  239 

The  question  naturally  arises,  "If  this  is  true,  why  did 
Mohammed  seek  to  establish  a  new  religion?"  If  such  was 
his  inner  loyalty  to  Christianity,  why  was  he  a  traitor 
to  his  convictions? 

Besides  shedding  a  ray  on  our  own  understanding,  we 
will  be  doing  Mohammed  justice  if  we  class  him  among  the 
reformers.  He  did  not  claim  to  be  more  than  a  man. 
Although  his  followers  ascribe  them  to  him,  he  did  not 
pretend  to  perform  miracles,  and,  in  fact,  went  so  far  as  to 
denounce  them. 

Had  his  work  been  accomplished  in  a  more  enlightened 
country,  he  would  not  have  been  falsely  canonized  as  a 
prophet,  but  would  probably  be  known  as  a  Christian 
reformer.  He  fought  not  against  the  Bible,  nor  against 
Christianity  in  its  purity.  He  did,  however,  zealously 
attiick  that  Christianity  as  corruptly  practiced  l)y  the 
people  of  his  time.  One  of  these  corruptions,  a  veiv  natural 
result  of  the  metaphoreal  character  of  certain  scriptural 
passages,  was  the  a]3parent  apothesis  of  Jesus  and  the  Virgin 
Mary,  the  popular  conception  making  the  latter  a  goddess 
and  the  former  a  God,  equal  and  separate  from  Jehovah. 
This  was  very  obnoxious  to  Mohammed,  wlio,  like  his 
followers  of  the  present  day,  and  the  Jews  of  his  own, 
believed  in  the  absolute  unity  of  the  deity.  The  teaching  ol 
the  Koran  in  this  regard  is  almost  identicd  with  that  ol  the 
Bible,  and  other  points  of  resemblance,  indeed  of  ideality, 
may  be  very  easih^  designated. 

For  instance,  the  Koran  teaches  the  existence  of  angels 


240  UXDER  ORIENTAL  SKIES 

as  God's  messengers.  It  is  interesting  to  note,  however, 
that  where  the  Bible  makes  man  a  little  lower  than  the 
angels,  the  Mohammedan  supposes  the  heavenly  host,  in 
the  glad  morn  of  creation,  kneeling  and  paying  homage  to 
man,  God's  last  and  most  glorious  achievement.  Again, 
Mohammed  taught  that  our  lives  are  in  God՝s  hands 
and  nothing  can  happen  to  his  creatures  save  what  He 
Himself  has  meted  out  of  His  all-wise  providence.  All  things 
that  happen  belong  in  the  course  of  a  God-destiny.  Fate 
was  a  word  with  which  the  great  Prophet  had  no  patience 
"Fate  is  not ;  our  times,  on  the  contrary,  are  in  His  hands." 

With  Christians,  the  Mohammedans  hold  the  tenet  of 
inspiration,  believing  that  God  has  certain  chosen  men  wath 
whom  he  confides  special  messages  to  be  transmitted  to  his 
people — a  fact  of  marked  import,  as  an  indication  of  no 
little  height  of  religious  dignity.  As  if  foreseeing,  too,  the 
discussions  that  would  inevitably  arise  over  the  question  of 
inspiration,  Mohammed  shrewdly  divides  inspiration  into 
two  classes — direct  and  indirect.  In  the  one  case  the  dicta  of 
the  deit\՛  are  transmitted  verbatim ;  in  the  other,  the 
Prophet  used  his  own  forms  of  expression,  but  writes  under 
the  divine  influence  and  direction.  This  is  not  unlike  the 
most  recent  theories  of  Christian  apologists  in  regard  to 
Holy  Writ. 

With  Christendom,  again,  the  Musselman  believes  in 
rewards  and  punishments,  in  the  resurrection,  and  in  a  da}՛ 
of  judgment,  when  each  wall  be  judged  according  to  his 
deeds  in  the  flesh.    And   with    no    essential    difference    he 


MOHAMMEDANISM.  241 

believes  in  a  heaven  for  all  who  have  lived  uprightly,  where 
friend  is  to  meet  with  friend  and  wife  with  husband  (this 
latter  somewhat  contrary  to  Christian  teachings).  And 
here  we  would  have  something  to  say  concerning  those 
who  find  fault  with  the  picture  which  Mohammed  draws  of 
the  celestial  paradise,  censuring  him  for  depicting  it  as 
a  place  of  sensual  joy  and  allurement.  In  the  first  place, 
this  charge  is  practically  groundless.  In  the  second  place, 
w^e  would  say  that  to  our  nation  it  makes  no  essential 
difference  how  we  describe  the  land  of  the  hereafter,  so  that 
we  make  that  description  conform  to  our  ideas  of  true  and 
pure  happiness,  as  all  conceptions  emplo\'ing  the  material 
as  sj'mbols  of  the  spiritual  must  necessarily  fall  far  short  of 
the  true  glory  of  heaven.  Whether  we  make  it  a  city 
with  walls  of  jasper  and  streets  of  gold,  echoing  to  the  ring 
of  happy  harps,  or  see  with  tranquil  vision  an  infinite 
paradise,  clothed  v.ith  wonder  and  peopled  with  creations 
of  eternal  love,  we  achieve  as  much  and  as  little.  Neither 
is  heaven;  both  are  faulty  metaphors,  halting  figures, 
imperfect  symbols. 

The  memory  of  devastating  wars  waged  by  M()hainine<l ; 
the  atrocious  cruelties  perpetrated  by  his  followers  njjon 
those  of  unlike  faith ;  the  fact  that  polygamy  has  existed, 
and  apparently  was  sanctioned  by  the  great  Trophet  him- 
self—all conspire  to  breed  an  antipathy  within  us  that  is  not 
wholly  justifiable.  We  have  already  spoken  ol  ilu-  near 
kinship  that  Mohammedanism  bears  to  Christianity.  The 
commands  of  the  Koran  in  regard  to  methods  of  warlare, 
and  its  admonitions  deprecating  cruelty  in  any  foiin.  are  .as 


242  UNDER   OIRENTAL   SKIES. 

strict  as  those  found  in  our  own  sacred  scriptures.  And  in 
justice  to  all,  it  cannot  be  said  that  Christendom  has  been 
much  more  humane  in  her  warfare  in  the  past ;  so  that, 
although  the  Mohammedans  rightly  merit  condemnation,  it 
is  onh՛  another  instance  of  trying  to  take  the  mote  out  of 
our  brother's  eye,  while  our  own  is  in  the  same  condition. 
As  to  poh^gamy,  which  is  rightfully  repulsive  to  every 
person  of  enlightenment,  we  would  say  that  although  Mo- 
hammed is  reported  to  have  had  many  wives,  he  did  not 
teach  the  practice,  except  in  cases  like  his  own,  when  suffer- 
ing and  want  could  be  alleviated  by  an  introduction  of 
worthy  women  into  a  good  home  and  easy  circumstances. 

Pol3^gam\%  also,  while  perhaps  an  evil  in  itself,  is  a 
remedy  for  many  evils,  somewhat  more  dire,  in  society  and 
state.  A  public  woman,  in  the  immoral  sense  of  Christian 
Europe  and  America,  does  not  exist  in  Mohammedan 
Turkey.  Let  him  who  is  somewhat  skeptical  of  the  good 
influences  of  the  Mohammedan  religion  draw  a  comparison 
between  the  sobriety^  of  the  devotees  with  the  inebrit\՛ 
of  America.  No  legal  restraint  is  employed,  but  crimes 
arising  from  immoderate  drinking  are  very  few,  and  all 
owing  to  the  strong  spiritual  influence  of  a  religion  that 
Christians  rightfully  pronounce  a  mistake,  but  wrongfully 
despise.  We  would  be  far  from  defending  Mohammedanism 
in  all  its  teachings  and  practices.  There  is  much  to  be 
condemned,  but  let  us  not  forget  that  there  is  much  to  be 
commended,  and  much  that  should  tend  to  link  us  with  our 
somewhat  mistaken  but  sincere  brothers.  In  all  our  judg- 
ments let  us  be  liberal,  and  let  us  not  forget  that  our  God 
will  not  judge  them  guilty  who  with  heart  and  soul  worship 
Him  in  word  and  life,  according  to  the  measure  of  the  divine 
light  shed  upon  their  \'earning  hojies  and  waiting  souls. 


THE  QUEEN  OF  THE  EAST. 


"  'Tis  a  grand  sight,  from  off  the  Giant's  Grave, 
To  watch  the  progress  of  those  rolling  seas, 
Between  the  Bosphorus  as  they  lash  and  lave 
Europe  and  Asia." — Byron. 

"To  see  Rome  and  die  is  merely  gratuitous  suicide  when  ilie  other 
Rome,  the  beautiful  city  of  Constantine,  remains  to  he  visited."— /-/ine- 
Pooh. 


TwT  AN  is  an  emotional  being  just  as  trulv  as  lie  is  a 
յէ՝^^ճ.  thinking  being.  He  ever  admires  the  beaiuiful; 
his  imagination  is  alert  to  grasp  faney  pictures  in  nature 
and  in  experience.  Youth  has  youthlul  aduiiratious, 
maturity  loftier  ones.  "The  Queen  oi՝  the  Ivast  "  was  the 
dream  of՝  mv  vouth.  In  the  schoolroom,  its  rich  hislorieai 
associations  were  studied  with  enchantment;  at  home, 
around  the  fireside,  its  man}՛  stirring  incidents  and  dailv 
social  events  were  the  subjects  of  our  conversation  and 
hours  of  reading.  In  my  dreams  its  splendid  p.alaces. 
its  modern  and  ancient  temi)les,  rose  Ijefore  my  imagination 
in  all  their  grandeur.  At  last  the  happy  day  i;imr,  wlicn  <»n 
my  way  to  the  American  shores  I  beheld  tliis  Minea  ol  my 
imagination,    and  spent  some  weeks  anions;-!   iis  nniscpu-s 


THE   QUEEX  OF  THE   EAST.  24-5 

and  shrines.  The  voyage  from  Samson  to  Constantinople 
was  my  first  experience  with  the  sea;  it  was  short  but 
tiresome,  and  rendered  still  further  unpleasant  bv  constant 
seasickness.  So  utterly  miserable  was  I,  that  I  almost 
hoped  at  times  that  a  fairer  land  mioht  be  mv  home  before 
I  should  reach  America.  But  in  the  brightness  of  a  lovelv 
morning,  when  we  sailed  into  the  calm  and  sweet  waters 
of  the  Bosphorus,  my  illness  disappeared  or  was  quite 
forgotten  in  the  scene  before  me.  Oh  I  visions  of  brightness, 
inspiration  of  m\՛  youth  I  Here  was  the  Constantinople  of 
my  dreams,  no  less  fair  than  I  had  deemed  her.  silting 
supreme  on  her  seven  hills,  at  the  juncture  of  Europe  and 
Asia  with  a  foot  firmly  planted  on  each.  Mv  curious 
eyes,  with  those  of  many  others  who  crowded  the  deck, 
w^ere  strained  to  catch  glimpses  of  the  villas  and  jialaces 
stretching  from  the  Black  Sea  to  the  Marmora,  a  distance 
of  twent\^  miles,  now  approaching,  then  receding,  as  the 
historic  strait,  narrow  when  we  enter  it.  widens  into  a 
broad  expanse  of  clear  waters,  washing  the  slopes  of 
blue-clad,  olive-crowned  hills,  studded  with  the  s»)lid 
palatial  homes  of  the  rich  and  the  nestling  villas  of  the 
well-to-do. 

As  we  pass,  on  the  European  shores  are  tlie  (liplom.iiic 
villages   of   Buyukdere   and   Therapia,   and   later    Kouinili 
Hissar  claims   our   attention,  with   its  formidable  b.itlcry 
below,  while  in    the   distance    Robert   College  can    be  seen 
outlined  against  a  ])erfect  sky. 

On   the   Asian   shore,    Anadoln-IIiss.-ir    fronts    Kciimili 


246  UNDER  ORIENTAL  SKIES. 

Hissar.  At  this  point  Europe  and  Asia  stand  face  to  face  at 
their  nearest  approach,  and  the  magnificent  palaces  of 
Oriental  and  Occidental  aristocrats  cast  a  deep  shadow 
upon  the  blue  waters  of  the  Bosphorus.  As  we  advance  on 
the  southern  side,  "Golden  Horn,"  a  curved  arm  of  the  sea, 
stretches  before  us  with  miles  of  cit\^ 

Yonder,  beyond  the  Seraglio  Point,  rises  the  swelling 
dome  of  St.  Sophia,  and  a  thread  of  mosques,  with  glitter- 
ing minarets  cleaving  the  blue  of  the  sky  that  crown  the 
successive  heights  of  Stamboul.  Opposite  this  Galatian 
splendor  rises  Pera,  with  the  pomp  and  dignity  of  aristo- 
cracy, while  afamous  bridge  connects  these  two  points,  upon 
which  men  of  every  color,  type  and  language  pass  to  and 
fro  in  a  mighty  throng,  to  the  amazing  interest  of  an^^ 
spectator,  who  finds  Orient  and  Occident,  hat  and  fez, 
black  and  white,  all  mixed  and  mingled  in  a  common  tide  of 
humanity,  everything  novel  and  strange! 

After  the  setting  of  the  sun,  as  I  glided  along  the  historic 
channel,  under  the  canopy  of  heaven,  admiring  the  exquisite 
colors  of  sunset  die  away  beyond  the  rolling  hills  of  the 
Asian  shore,  and  watching  the  stars  twinkle  out  from  their 
infinite  vaults  over  the  calm  waters  of  the  Bosphorus, 
reflecting  in  their  depths  the  flags  of  every  nation  that 
flutter  in  the  breeze,  which  at  this  hour  creeps  from  peak  to 
peak  along  the  shore,  I  v/as  thrilled  with  the  thought  of 
the  changes  these  waters  had  seen.  The  nocturnal  stillness 
Avhich  is  disturbed  only  by  the  wild  roar  of  the  far-away 


248  UNDER  ORIENTAL  SKIES. 

waves,  echoes  to  my  listening  ear  with  the  thunder  of  con- 
querors, under  whose  mighty  tramp  those  hills  and  moun- 
tains were  shaken  to  their  foundation.  Here  powerful 
kingdoms  flourished  and  vanished.  Oriental  and  Occidental 
civilizations  collided  and  combined.  The  greatest  religious 
minds  of  the  world  gathered  here  to  solve  the  mysteries  of 
religion.  The  song  of  poets  and  eloquence  of  orators 
blended  here  with  the  profound  thought  of  philosophy. 
Constantinople!  the  great  bone  of  contention  of  all  nations, 
of  all  ages. 

"Give  me  Constantinople  and  you  may  have  the 
remainder  of  Europe,"  said  Alexander  of  Russia,  when  he 
met  Napoleon  the  Great,  to  discuss  with  him  their  mutual 
interests.  "What!"  answered  Napoleon,  with  a  very 
emphatic  exclamation,  "Give  you  Constantinople?  Never! 
Why,  that  is  the  ke^^  to  the  whole  situation."  And  as 
ancient  Byzantium,  it  offered  to  the  mind  of  Constantine  an 
ideal  military  position,  fit  bulwark  of  Christianity  against 
Asiatic  fanaticism,  and  he  accordingly  made  it  the  new 
capital  of  his  empire  in  330  A.  D.,  giving  it  his  own  name. 

As  a  radial  point  for  commerce,  too,  it  is  unsurpassed. 
Here  the  artizan  finds  his  skill  in  demand  to  supplv  the 
wants  of  all  the  nationalities  of  the  world.  In  this  mart 
the  astute  merchant  finds  a  market  for  his  wares  from 
whatever  clime  they  may  be  brought.  Its  avenues  of  trade 
radiate  to  all  parts  of  industrial  Europe.  Northward  it  is 
the  ga.te՝waj  to  Russia,  southward  it  includes  all  Africa  in 
its  commercial  relations.     Through  the  Suez  canal  is  the 


i 


THE   QUEEN   OF   THE   EAST.  24.9 

easy  route  to  India,  and  eastward  are  the  pillars  of 
Hercules— a  living,  breathing  cosmos  of  the  human  race. 
Moreover,  the  city  is  to-dav,  as  of  ancient  times,  the  eccle- 
siastical center  of  surrounding  nations.  This  is  the  seat  of 
the  Armenian  Patriarch,  the  Exarch  of  the  Bulgarians,  the 
Patriarch  of  the  Greeks,  the  Azkabid  of  the  Protestant 
Armenians,  the  Monsignore  of  the  Catholics,  Khahambashi 
or  high  priest  of  the  Jews,  and  Sheick-u'ul  Islam  of  the 
Mohammedans. 

The  climate  is  most  salubrious  and  healthy,  the  skies  of 
purest  azure  blue.  The  sunhght  glare  is  lost  in  invisible 
vapors  from  the  near  approaching  seas,  which  have  given  the 
city  the  ancient  title  of ' '  The  Cit \^  of  the  Three  Seas. ' '  Cooling 
zephyrs  blow  almost  constantly  over  the  city's  hilly  slopes 
and  through  her  great  watery  highways. 

Byron  has  said,  "It  is  a  delicious  sight  to  see  what 
Heaven  hath  done  for  the  delicious  land;"  and  the  (iicck 
colony  that  founded  here  ancient  Byzantium,  must  have 
exclaimed  in  their  hearts:  "Here  is  indeed  the  farthly 
paradise,  fit  dwelling  place  for  gods." 

At  sunrise,  the  vista  to  the  eastward  is  delightful,  the 
rosy  glow  of  snow-clad  Mysian  Olympus  making  on  the 
mind  of  the  beholder  an  impression  never  to  be  forgotten. 
The  waters  which  confront  the  observer  at  nearly  every 
point  by  day,  produce  a  sublime  efiect  in  the  moonliglu. 
The  city  is  swathed  about  in  a  mantle  of  glistening  white- 
ness. Her  domes,  palaces  and  minarets,  relulgenl  in  ih« 
silvery  light,  compel  one  to  exclaim    in  rapture,  "{'.rule   ol 


250  UNDER  ORIENTAL  SKIES. 

the  Orient!  would  that  as  much  had  been  done  by  thine 
inhabitants  to  make  thee  good  and  desirable  as  nature  and 
art  have  done  to  make  thee  beautiful,  "for  when  we  enter  the 
city's  heart,  the  poetry  of  the  distant  view  is  lost  in  the 
medley  of  men  and  animals  contending  for  a  foot-hold  in  the 
filthy  streets  which  we  tread.  Numerous  dogs  are  seen,  and 
the  fact  that  they  are  artful  and  cunning  dodgers  is  under- 
stood by  the  way  they  prefer  to  collide  with  the  legs  of 
pedestrians,  in  preference  to  the  heels  of  donkeys  or  the 
fore-feet  of  camels.  In  the  hum  and  buzzing  of  the  streets, 
scores  of  them  will  claim  the  right  of  way  when  contesting 
for  a  bone,  and  men  afoot  may  find  their  best  clothes  where 
their  feet  should  be  in  the  mad  rush  of  these  useless  brutes. 
The  noisy  jargon  of  man}՛  languages,  the  jostling  of  porters 
under  heav}՛  loads  on  backs,  with  the  venders  of  ice-cream, 
sherbet,  etc.,  all  mingling  with  the  donkcA'S,  horses  and 
"precious"  dogs  in  the  highway,  makes  a  street  scene 
unparalleled  in  the  world.  Are  you  wear\՛  of  the  street? 
Step  into  a  cafe,  always  near  at  hand,  and  note  the  quiet 
comfort  of  Turkish  luncheon  at  all  hours  of  the  day. 
Women  are  not  seen  here.  The  servants  are  neat  and  tidy. 
Viands  served  are  clean  and  wholesome.  Coffee  is  the  first 
thinsf;  smokimr  follows  the  meal.  Here  we  have  time  to 
reflect  on  what  we  have  seen  as  we  came  along.  Mosques, 
tombs,  and  the  ruins  of  former  greatness  in  irregular 
succession.  Of  these,  the  tombs  of  the  founders  of  mosques 
are  the  most  beautiful  and  richly  embellished,  the  railing 
within  sometimes  of  solid  silver.     The  mosques,  too,  are 


THE   QUEEN    OF   THE  EAST.  251 

ver\՛  magnificent.  They  are  more  than  five  hundred  and  fiftv 
in  number.  Among  them  St.  Sophia,  the  mosque  of  Sultan 
Achmed  and  that  of  Suleiman  are  the  most  elegant  and 
imposing  structures  in  the  Sultan's  empire,  and  deserve 
special  mention.  The  latter,  located  on  the  Golden  Horn, 
was  modeled  after  St.  Sophia.  It  has  four  minarets  with 
three  galleries.  The  interior  of  the  shrine  is  commensurate 
with  its  external  grandeur.  The  mosque  of  Sultan  Achmed. 
erected  in  1610,  is  the  only  one  in  the  Turkish  empire  that 
has  six  minarets.  On  account  of  its  convenient  location 
in  the  Hippodrome,  it  has  al\va\^s  been  the  scene  of  thc- 
Sultan's  triumphal  processions  on  annual  festivals  and 
other  religious  celebrations.  Its  interior  is  spacious  and 
airy,  but  it  is  to  St.  Sophia  that  we  must  turn  for  the  real, 
dazzling  embodiment  of  Oriental  magnificence. 

While  in  Constantinople,  I  was  anxious  to  visit  this 
most  historic  shrine  of  St.  Sophia,  but  I  was  warnctl  that 
no  native  Christian  visitor  is  allowed  within  its  hallowed 
precincts.  Upon  hearing  this  caution,  I  was  the  more 
determined  to  enter.  "  Where  there  is  a  will  there  is  a  way." 
M}՛  companions  and  myself,  uniformed  in  Turkish  cos- 
tume, speaking  Turkish,  with  a  grave  look  passed  in. 
I  never  shall  forget  the  effect  wrought  u|)on  me  l)y  the  sight 
of  this  sacred  edifice.  I  was  compelled  to  pause  hours  in  a 
spell  of  mighty  wonderment.  I  could  ahnost  see  the 
Emperor  Constantine  in  his  last  fervent  supplication,^  to 
God.  I  could  almost  see  men,  women  and  children  as  they 
rushed   from  the   fire   and    sword    without,    into    the   holy 


254  UNDER  ORIENTAL  SKIES. 

«hrine,  in  the  hope  that  the  angel  of  God  would  protect 
them  from  the  avenging  blow  of  the  conquering  Turks. 
I  could  almost  hear  with  the  clang  of  arms,  the  heart-rending 
cries,  the  prayer,  the  sob,  the  vain  appeal  for  mercA՛,  when 
the  doors  of  St.  Sophia  were  broken  with  axes,  and  thou- 
sands upon  thousands  were  slaughtered  in  warm  blood. 
(These  melancholy  recollections  sent  a  cold  horror  chilling 
through  mj--  veins).  I  could  almost  witness  how  the 
Christian  cross,  the  saints,  the  images  were  put  out, 
and  the  crescent  and  Mohammedan  inscriptions  were 
placed  in  their  stead. 

St.  Sophia  is  one  of  the  oldest  monuments  of  Chris- 
tianity. A  thousand  years  older  than  St.  Peter's  at  Rome, 
T  found  it  cruciform,  about  three  hundred  b}՛  two  hundred 
and  fifty  feet  in  dimensions,  supported  by  two  hundred 
pillars,  surrounded  by  a  dome  one  hundred  and  eight\՛- 
two  feet  high.  It  has  a  seating  capacit\՛  of  twenty-three 
thousand  ])ersons.  It  was  rebuilt  by  Emperor  Justinian, 
and  opened  on  Christmas  of  the  year  54-8.  In  its  erection, 
which  occupied  seven  years,  were  employed  one  hundred 
architects,  one  hundred  master  masons  and  ten  thousand 
fellow  craftsmen.  On  its  completion,  Justinian  exclaimed  : 
■"I  have  vanquished  thee,  O  Solomon!  " 

Where  the  Hippodrome  once  stood  is  now  the  At 
Meadan,  an  open  square  of  the  city,  and  there  still  may 
be  seen  a  few  of  the  art  treasures  that  made  ancient 
Byzantium  famous.  It  is  nine  hundred  by  four  hundred  and 
fiftv  feet,  built  originallv   after  the  circus   at   Rome.     The 


256  UNDER  ORIENTAL  SKIES. 

conical  column  of  three  twisted  serpents,  on  whose  head 
once  rested  the  tripod  of  the  oracle  at  Delphi,  is  still  there. 
There  formerh՛  stood  four  famous  bronze  horses  of  Lysip- 
pus,  now  ornamenting  the  forehead  of  St.  Mark's  church  in 
Venice.  Lonely,  solemn  and  going  to  decay,  stand  the 
historic  columns  of  Theodosius,  ancient  Cistern  of  Constau- 
tine,  a  subterranean  chamber  of  six  hundred  pillars,  the 
water  from  which  supplied  the  arm}՛  during  sieges,  and 
ruins  of  the  aqueduct  complete  all  that  remains  of  ancient 
Byzantium. 

The  walls  of  the  cit}՛,  no  longer  a  means  of  defence,  are 
crumbling  away.  They  extend  along  the  water  front,  then 
overland  about  four  miles  to  the  Golden  Horn.  Once 
pierced  by  fort^'-three  gates,  but  seventeen  now  remain. 
Outside  the  walls,  a  line  of  շհփ^^տտ  groves  mark  the  cities  of 
the  dead.  Superstition  causes  the  Turks  to  shun  these 
places  by  night.  Brave  in  war,  the\՛  dare  not  challenge  the 
ghosts  of  the  grave-yard  in  the  dark.  So  it  happens  that 
thieves  and  cut-throats  have  a  safe  and  notorious  place  of 
resort  just  "over  the  wall,"  and  on  Frida}՛,  the  Moham- 
medan Sabbath,  the  afternoon  of  which  is  given  to  recrea- 
tion, these  cool  and  quiet  walks  are  thronged  with  the  poor 
of  the  great  city,  seeking  here  the  nearest  approach  possible 
to  nature's  shady  solitudes,  while  the  elite,  both  native  and 
foreign,  go  up  the  Bosphorus  to  a  point  called  the  Sweet 
Waters  of  Europe — the  Newport  of  the  Orient.  Thus  these 
places  of  the  departed  afford  a  double  asylum  to  the 
wretched  and  the  oppressed. 


THE   QUEEN    OF  THE    EAST.  iTiT 

The  visit  to  the  Sweet  Waters  of  Europe  is  made  in 
brilliant  equipages  or  on  horseback  along  the  shores,  or  in 
georgeous  boats  and  barges,  which  latter,  owing  to  the 
extended  water  front  of  the  city,  are  almost  as  much  a 
feature  of  the  place  as  are  the  gondolas  at  Venice.  The 
scene  is  a  bright  one,  for  the  Turks  are  given  to  linerv  and 
display,  and  the  uniforms  of  all  the  navies  of  the  world 
enliven  the  pageant. 

Instead  of  resorting  to  these  places  of  rest  or  amuse- 
ment, the  very  pious,  on  Frida\՛,  visit  mosques  and  tombs  ; 
and  another  gala  feature  of  the  da}՛  is  the  passage  of 
the  Sultan  to  prayer.  Nothing  in  the  ordinary  routine 
of  daily  life  in  Constantinople  interests  the  people  more. 
Thousand  upon  thousands  of  citizens  and  strangers  gather 
along  the  route  of  the  imperial  pageant.  The  jiroccssion 
is  never  postponed — at  least  one  thing  in  Turkish  ailairs 
occurs  on  time. 

The  custom  had  a  singular  origin.  In  l.'U)!,  Sultan 
Murad  I.,  having  offered  to  give  evidence  in  a  court  ot 
justice,  the  judge  refused  to  hear  his  testimony,  l)ccause, 
according  to  the  Koran,  no  one  could  be  a  witness  who 
had  not  joined  in  common  ])iaycrs  in  the  nios(|uc.  'Ih՛; 
Sultan  admitted  the  justice  of  the  decision,  and  (»ii  the  iie.xt 
Friday  proceeded  to  the  moscjue  in  great  state,  to  engage  in 
prayers  as  one  of  the  worshipers.  The  custom  has  been 
observed  with  religious  regularity  ever  since.  It  gives  the 
people  an  opportunity  to  see  their  ruler  riding  in  state  onee 
a  week.      Even  fatal  illness  does  not  deter  him  from  ;հօ1ո-. 


258  UNDER  ORIENTAL  SKIES. 

In  two  instances  the  Sultan  has  expired  immediately  on  his 
return  from  praA^ers. 

There  is  not  the  grandeur  about  it  now  that  there  was 
centuries  ago,  when  the  costumes  were  of  velvet  and  gold. 
The  highway  through  which  he  passed  was  then  carpeted 
with  richest  Oriental  rugs.  Silver  and  gold  coins  were 
strewn  in  his  path.  The  new  mosque,  in  which  the  present 
Sultan  worships,  is  but  five  minutes  walk  from  the  palace. 
He  rides  to  it,  however,  in  an  elegant  barouche,  with  all 
pomp  of  elaborate  ritual  and  imposing  ceremony.  From  the 
palace  to  the  mosque,  the  streets  are  lined  on  either  side, 
four  ranks  deep,  with  brightl}^  uniformed  regiments  of 
gorgeous  Oriental  soldiers.  It  is  carpeted  a  half  inch  deep 
with  fine,  clean  sand.  At  the  Imam's  call,  the  Sultan  "the 
light  of  the  sun"  and  the  "shadow  of  the  universe," 
emerges  from  his  seclusion,  enters  the  gilded  royal  carriage 
and,  preceded  by  the  few  veiled  ladies  of  his  household  and 
3^oung  sons  and  male  relatives,  proceeds  to  the  mosque.  It 
is  the  most  gorgeous  royal  event  of  frequent  occurrence 
in  all  the  world.  The  Caliph  of  the  200,000,000  Mohamme- 
dans in  the  world,  and  sovereign  of  the  85,000,000  of  the 
Ottoman  empire  (1,200,000  in  the  cit}^  alone),  appears 
amid  the  acclaims  of  the  immense  throng  of  people,  attended 
not  only  1)\՛  his  own  household,  but  by  the  brightly 
costumed  ambassadors  and  consuls  of  all  nations.  Official 
horse-tails,  which  have  led  to  victory  or  defeat  on  a 
thousand  battlefields,  jewel-hilted  swords,  sashes,  turbans 
and  fezes,  worn  by  the  males  in  line,  even  to  the  little  boys 


THE   QUEEX   OF  THE   EAST.  259 

on  Arabian  steeds,  lend  the  charm  of  noveltv  to  a  pageant 
which  for  magnificence  merely  is  seldom  equalled  under  the 
sun.  After  a  half  hour  at  prayers,  the  return  to  the  palace 
is  made  in  similar  order. 

The  present  Sultan,  Abdul  Hamid  II.,  though  a  young 
man  of  great  intelligence,  is  delicate,  with  a  pale  face  and 
weak  figure.  I  had  slimpses  of  him  one  Friday  noon,  when 
he  was  going  in  procession  to  the  mosque  to  worship.  He 
lives  in  palaces  of  dazzling  beauty  at  Seraglio  point,  by  the 
banks  of  the  Bosphorus.  He  is  the  supreme  head  of  the 
state,  with  absolute  theocratic  powers;  that  is,  he  is  the 
Caliph  or  the  pope  of  the  Mohammedan  world,  as  well  as 
the  unrestricted  political  power  of  his  own  empire.  Of  late 
years,  however,  his  power  of  absolution  has  been  somewhat 
modified  by  the  interference  of  the  European  governments, 
and  by  the  demand  of  the  expounders  of  the  Koran,  that 
the  Sultan  should  adhere  strictly  to  the  teachings  of  the 
holy  book,  which  teaches  no  such  doctrine. 

Of  the  royal  household,  the  following  may  be  mentioned: 
The  principal  honorary  ofiicer  of  the  court  is  the  inq)erial 
sword  bearer.  As  his  duties  are  few,  he  is  seldom  called  into 
the  Sultan's  presence.  Those  in  most  intimate  communi- 
cation with  the  Sultan  are  his  priv;ite  seeret.iries  .ind 
chamberlains.  As  they  enjoy  the  relation  ol  intim.iti-  per- 
sonal friends,  their  favor  is  eagerly  sought  by  as])irants  for 
political  recognition.  Then  there  are  gentlemen  of  tlu- 
household,  who  are  trained  from  early  youth  lor  (luir 
respective  duties.    They  begin  as  cup-bearers  or  geiiiUnuii 


THE   QUEEN   OF   THE   EAST.  261 

of  the  wardrobe;  or  they  manipulate  the  slippers,  pipe  ami 
delicate  coffee  cups.  Their  elegance  of  manner  and  intelli- 
gence is  quite  striking.  From  pages,  they  are  promoted  to 
be  chamberlains  or  even  ministers  of  the  state. 

Mutes  are  a  very  unique  and  indispensable  part  of  the 
Sultan's  household.  When  private  interviews  are  held  with 
the  Minister  of  State,  all  others  withdraw,  but  the  mutes 
remain.  Even  when  the  Grand  Council  meets  behind  closed 
doors,  they  are  present  to  wait  on  the  high  dignitaries. 
"Having  ears  the\՛  hear  not,"  yet  sometimes  understand 
more  than  they  pretend,  and  have  been  known  to  communi- 
cate important  state  secrets  to  their  friends.  In  olden  times 
they  were  the  executioners,  perhaps  because  thev  could  not 
hear  the  heart-rending  cries  of  the  victims. 

Dwarfs  are  kept  as  court-jesters.  A  Sultan  wishing  to 
test  the  ingenuit}՛  of  his  dwarf,  called  one  into  the  harem 
and  told  him.  he  might  have  his  choice  of  the  girls  as  his 
wife  if  he  could  kiss  her  first.  The  little  man  cast  a  longing 
glance  into  the  face  of  a  Circassian  beauty  as  she  towered 
above  him,  and  instantly  struck  her  smartly  on  the  chest. 
The  unexpected  assault  nearly  douliled  the  young  woman, 
when  the  dwarf,  taking  advantage  of  her  stooping  position, 
kissed  her  and  won  from  the  Sultan  a  handsome  wife  for  his 
tact  and  audacity. 

When  calling  on  the  Sultan,  one  meets  at  liie  tiireshold 
the  gentlemen  of  the  household.  Passing  these  personages, 
one  ascends  a  flight  of  stairs  and  finds  himself  in  a  l;irgo 
hall  with  curtained  doorways  leading  to  the  vaiious  apart 


262  UNDER   ORIENTAL   SKIES. 

ments  about  it.  This  is  the  selamlik,  "place  of  salutation.՝" 
It  corresponds  to  the  American  reception  room.  Before  one 
of  the  curtained  doorways  the  guards,  or  "curtain  keepers 
to  his  majesty"  are  stationed.  Their  presence  indicates 
where  the  Sultan  of  Sultans  will  be  found.  The  accredited 
visitor  entering  this  room  finds  the  lineal  descendant  of 
Osman,  seated  on  a  wide  Turkish  sofa,  with  a  desk  before 
him,  a  graceful  chibouk  or  Turkish  pipe,  with  amber 
mouthpiece,  studded  with  diamonds  lying  carelessly  at  his 
side.  A  word  from  the  sovereign,  attendants  appear  as  if 
by  magic,  and  stand  in  a  row  with  folded  hands  before 
him. 

No  one  is  ever  seated  in  the  presence  of  the  Sultan.  On 
the  presentation  of  an  ambassador,  the  event  is  so  contrived 
that  the  Sultan  enters  at  one  door  at  the  moment  that  the 
diplomat  enters  at  another.  This  is  done  that  the  distin- 
guished guest  may  be  received  by  the  Sultan  standing,  with 
out  that  dignitary  condescending  to  rise. 

Like  all  cities,  particularly  all  old  cities,  Constantinople 
has  its  quarters.  Near  the  Seraglio  Point,  so  named  from 
the  palaces  of  the  Sultan,  which,  as  we  have  seen,  are 
located  there,  is  the  landing  place  for  vessels,  and  this  is  the 
quarter  for  the  native  shops  or  "bazaars."  Here  one  must 
keep  a  sharp  lookout  both  upon  the  quality՛  of  the  article 
he  would  purchase  and  the  price  he  shall  pay.  With  the 
Musselman  to  get  the  best  of  the  bargain  has  no  possible 
moral  significance,  and  is  merely  an  intellectual  feat.  Unlike 
the  foreign   trader,  he  never  solicits  your  patronage,  but 


THE   QUEEN   OF   THE   EAST.  263 

receives  your  approaches  to  trade  with  the  quiet  dignitv  of 
a  superior  doing  a  favor.  The  goods  are  for  sale,  however, 
and  a  shrewd  Yankee  may  get  a  good  bargain  by  being  ])er- 
sistent  in  demanding  cut  rates.  It  will  take  him  longer, 
how^ever,  to  buy  a  scarf  or  shawl  than  it  would  take  to 
transfer  a  house  and  lot  at  home. 

THE  BAZAAR. 

An  Oriental  bazaar  is  a  mart  of  luxury  and  expense,  a 
vast  shop  of  wonders— an  eternity  of  curiosities  which  has 
always  been  a  source  of  interest  and  entertainment  to  those 
who  are  strangers  to  eastern  life.  Here  the  babbling  rills  of 
life  flow  hither  and  thither.  All  antagonistic  races,  creeds 
and  tongues,  with  ever}՛  shade  of  complexion,  in  an  infinite 
variet}՛  of  costumes,  are  here  mixed  and  mingled — not  as  we 
see  them  at  international  expositions,  but  in  the  full  swing 
of  real  life.  Semitic  Jews  are  here,  as  they  art՛  every  wIrtc, 
with  their  short  stature  and  long  attenuated  countenances. 
Bronze-colored  Arabs  wnth  keen  coal-black  eyes,  in  their 
flowing  robes  and  loose  trousers,  singularly  contrast  with 
the  Mongolian  negroes  with  curly  hair  and  black  round 
faces.  The  Aryan  group  is  represented  by  Armenians  and 
many  Europeans,  with  their  wcll-l)rc(l,  (lignilicd  carriage 
and  uniformity  of  dress.  Persians  in  their  siiee|)-skin  caps; 
keen-ej'ed  Greeks,  cadaverous  and  proud,  with  the  steady, 
stalwart  sons  of  Uncle  Sam,  complete  the  motley  congrega- 
tion, except,  indeed,  for  its  predominant  element— the  red- 
faced,  lofty   Turk.     The  babel   of  languages,   the  rush  and 


264  UNDER  ORIENTAL  SKIES. 

crush  of  carriages,  dogs  and  bus\՛  people,  do  not  affect  his 
cool,  calm  disposition,  or  quicken  his  steps,  for  Mohammed 
has  said  "to  hasten  is  devilish."  So  he  walks  under  his 
turban,  his  head  filled  with  a  feeling  of  pride,  that  this  great 
pot-pouri  of  commerce  and  scenic  enchantment  is  in  some 
tense  his. 

Every  avenue  of  the  bazaar  is  appropriated  to  a  par- 
ticular branch  of  commerce,  called  a  bezaustein.  There  are, 
for  instance,  the  shoe  bazaar,  the  confectionery  bazaar,  the 
armory  bazaar,  where  weapons  of  almost  every  period  and 
nation  are  exposed  for  sale,  each  occupying  a  separate 
avenue  or  bezaustein.  The  avenue  of  money-changers  and 
bankers,  a  trade  almost  entireh^  monopolized  by  Armenians, 
is  a  glittering  scene,  where  jewels,  torquoises,  pearls,  bril- 
liants and  the  most  costly  gems  in  the  world  are  in  store. 
The  embroidery  and  shawl  bazaars  present  a  most  ga3^  and 
novel  appearance,  where  hang  Broussa  silks,  Genoa  velvets, 
European  satins,  hangings  of  Tyrian  tapestry,  shawls  from 
the  goats  of  Thibet,  Koran-inscribed  Damascus  sabres  and 
rich  scarfs,  from  the  costly  looms  of  Persia  and  Mecca, 
vicing  with  each  other  in  beaut\՛  of  design  and  richness 
of  color.  These,  of  all  the  bazaars,  have  an  air  the  most 
Oriental.  Let  us  approach  this  one  midwaj^,  where  the 
stuffs  seem  particularly  rich.  Ah!  the  aristocratic  trades- 
man has  already  a  customer — an  American,  certainlv,  from 
the  particularly  frank  and  natural  bearing,  a  westerner,  I 
should  say,  from  the  attire — perhaps  a  Chicagoan.  Here  are 
the  fifteenth   and  nineteenth   centuries   face  to  face.      The 


THE   QUEEN   OF   THE   EAST.  265 

Oriental,  who  of  all  Orientals,  has  never  emerged  from  the 
middle  ages,  the  Occidental,  who  of  all  his  brethren  has  his 
foot  most  firmly  planted  on  the  threshold  of  a  new  era.  In 
the  one  to  sell  is  a  stilted,  etiquetical  ceremony,  in  the  other 
to  buy  is  a  necessar}՛  act,  to  be  performed  with  the  same 
freedom  and  naturalness  as  eating  or  breathing.  • 

"How  much  will  յ^օա  take  for  that  shawl  ?" 

"  Does  his  lordship  refer  to  this  delicate  Persian  fabric  ?" 

Often  the  sharks  apply  titles  of  distinction  to  American 
purchasers,  knowing  only  too  well  how  susceptible  thcv 
are  to  this  subtle  form  of  flattery.  If  thev  ever  "talk 
shops"  at  home,  however,  I  have  no  doubt  thcv  <.՝onfess  it 
works  best  with  the  women. 

"I.  mean  that  reddish  buck-colored  thing,  here,  tlii>!  ' 
pulling  it  down  rather  unceremoniously. 

"Your  lordship  will  observe  that  it  is  very  delicate." 

"I  don't  think  it  will  wear  very  well,  but  what  do  von 
ask  for  it?" 

"It  has  lasted  already  more  than  a  century,  it  is  still 
fresh.  The  gentleman's  great-grand-daughtcr  .«should  most 
certainly  wear  it." 

"Not  married,  my  good  friend,  it's  for  a  sister  you 
know.  What's  the  price  of  it?  Is  it  really  a  limidred  ve.irs 
old?" 

Again  the  wily  Turk  has  touched  a  weak  spot,  tor  the 
newest  of  nations  has  proverbially  the  gn-.tf-vi  loudness  for 
old  things. 

"Oh  I    vour   lordship   is   from    a    new   eonniry.     1    li.ivi- 


266  UNDER   ORIENTAL  SKIES 

carpets  here  that  have  been  slept  on  by  ten  generations 
of  noble  blood.  Will  the  gentleman  look  at  this  rug  of 
Bokhara?" 

"Not  now,"  says  the  pertinacious  Yankee,  "How  much 
is  this  shawl?" 

The  Oriental  sees  it  will  not  answer  to  delay  any  longer 
naming  a  startling  price,  so  he  says  indifferenth՛,  "$900.00 
is  a  small  sum,  your  lordship." 

The  Turkish  trader  guesses  A'our  nationality  at  a 
glance,  and  is  always  ready  to  deal  with  you  in  your  own 
coin,  and  to  talk  in  its  figures.  His  friend,  the  money 
changer,  will  make  that  all  right  for  you,  and  at  a  better 
rate  of  discount,  too,  than  \՚օս  will  find  anywhere  in  the 

city.  i, 

"$900.00!"  exclaims  the  westerner;  "you  might  as 
well  say  $9000.00. 

Oriental  dignity  is  offended  at  this.  The  turbaned  Turk 
draws  himself  up  proudly,  and  turns  to  arranging  his 
other  wares,  sa3'ing  quietK՛,  "The  gentleman  may  take  the 
shawl.     It  is  his — a  free  gift." 

Then  the  Yankee  tries  his  game,  too.  As  if  tired  of 
dickering  for  the  shawl,  he  picks  up  a  Damacus  blade  Ij'ing 
beneath  a  pile  of  tumbled  silks. 

"What's  this?" 

"A  blade  of  Damascus." 

"  Is  it  a  good  one  ?  " 

"  Let  his  lordship  bring  the  tip  and  the  hilt  together,  so ; 


THE   QUEEN   OF  THE   EAST.  207 

bend  it  farther  if  յ՚օս  choose,  it  will  never  break.     Swords 
of  the  kind  are  not  made  to-day." 

"This  is  old,  too,  I  suppose." 

"The  Sultan's  signature,  which  you  will  find  on  the 
hilt,  is  that  of  the  great  Sultan  Aladin,  with  whom  է  he- 
English  fought  for  the  tomb  of  the  prophet  Jesus." 

"But  if  it  bends  so  easily,  you  couldn't  kill  a  man  with 
it." 

"  The  gentleman  may  try." 

"  On  myself?  "  laushins:. 

"On  his  humble  servant."  ' 

These  extravagant  remarks  of  the  Turks  are  not  jests, 
but  the  mere  forms  of  politeness,  and  expected  to  be  taken 
seriously. 

"  What  are  these  marks  engraved  on  the  blade?  " 

"Verses  from  the  Koran,  ])romising  rewards  iu  those 
who  die  in  battle,  fighting  for  AJIah. 

Then,  under  his  breath,  and  making  a  slight  salute: 
"There  is  no  God  but  God,  and  Mohammed  is  his  ])n)pliei." 

The  westerner  is  by  this  time  convinced  that  his  detiee- 
tion  from  the  main  point  is  to  no  avail,  the  Turk  will  go  on 
forever  about  the  Damascus  blade,  apparently  (piite  obliv- 
ious of  the  fact  that  there  had  been  any  talk  of  buy  in- 
a  Persian  shawl.  If  the  buyer  wants  the  shawl,  he  must 
come  back  to  it  himself 

He  does  so  in  his  own  characteristically  abrupt  w.i\ . 

"Well,  how  much  have  I  got  to  i)ay  for  this  sh.iwl  ;  " 


268  UNDER   ORIENTAL   SKIES. 

"  His  lordship  is  a  gentleman.  He  evidently  wants  the 
shawl  greatly,  I  will  part  with  my  treasure  for  $800.00." 

"  I  will  give  you  $300.00." 

" The  gentleman  is  jesting;  some  Persian  woman  toiled 
twenty  3'ears  perhaps  to  complete  this  wonderful  fabric. 
Such  articles  are  the  work  of  a  lifetime." 

The  American  has  taken  out  his  monev.  He  counts  out 
$300.00  and  says  nothing.  His  lordship  wouldn't  have  me 
the  loser  on  his  account.  It  is  eight  years  now  I  have  kept 
this  shawl  in  my  shop,  waiting  for  a  purchaser  wealthv 
enough  and  worth}՛  to  carry  it  away.  I  must  have 
$700.00." 

"We  are  wasting  time,  my  friend,"  says  the  foreigner, 
who  seems  somewhat  experienced,  "you  know  vou  will  sell 
this  article  much  less  than  that,  so  why  not  name  your 
price?  " 

"Camels  brought  the  delicate  fabric  over  man}-  miles  of 
desert — a  long  and  wearv  journey.  I  have  given  the  shawl 
to  the  gentleman,  but  he  would  not  accept  it.  I  think  he 
can  easily  give  me  $550.00  for  it." 

"I  am  a  good  ways  from  home,  and  if  I  get  rid  of 
all  my  money,  how  shall  I  get  back?"  uneasily,  but  his 
countenance  does  not  change  its  expression  nor  his  manners 
descend  to  haste. 

"B}՛  the  beard  of  the  prophet,  it  has  cost  me  more.  I 
must  be  in  need  of  bread  before  I  could  part  with  so  rare  an 
article  for  such  a  price.     I  can  show  you  many  shawls  for 


THE   OUEEX   OF  THE   EAST.  269 

that   figure,   but    I   could   not   sell    this   one    for  less   than 
$50Ո.ՕՕ. 

r՝rom  this  point  on  the  abatement  of  price  is  by  smaller 

and   smaller  sums,  until  it  goes  down  a  dollar  at  a  time. 

"  His  lordship  is  indeed  in  a  strange  land.      The  jirophct 

bid  us  be  kind  to  strangers.    I  would  sell  it  to  the  genllciuan 

for  $475.00." 

"  Mv  friend,  I  have  told  you  how  nuich  I  will  give. 
You  see  it  here.     I  cannot  give  more.'' 

He  holds  the  mone\՛  under  the  glittering  black  eyes  ot  l  he- 
trader.  He,  too.  knows  his  antagonist's  weak  ])oint.  The 
glistening  coin  is  a  temptation.  The  Oriental's  fingers 
work.  Suffice  it  to  say  the  Turk  will  move  steadily  down- 
ward on  his  figures,  but  at  his  own  gait.  He  cannot  be 
hurried  by  importunity  or  indifterence,  by  argument  or  by 
direct  appeal.  Moreover,  he  will  never  come  tjuite  to  his 
antagonist's  figures,  but  if  the  Yankee  is  a  good  waiter, 
as  this  one  seemed  to  be,  he  will  doubtless  get  the  artiele. 
sav  for  $350.00,  after  which  bargain  completed,  the  Oriental 
will  be  ready  to  spend  another  tranquil  hour  in  selling  him 
a  rug  from  Smyrna  or  a  scarf  from  Syria. 

Most  of  the  streets  of  the  city  are  narrow  and  lorluons, 
but  there  are  more  modern  sections  where  bro.ad  thorough- 
fares and  carriage  drives  abound.  Here  are  the  Ivnglish  and 
European  shops,  and  the  residences  of  the  well-to-do  for- 
eigners in  the  citv.  The  old  native  families,  both  Turkish 
and  Armenian,  inhabit  the  water  front  from  the  se.i  ol 
Marmora  to  the  Golden  Horn,  where  their  palaces  le.ave  olV 


270  UNDER   ORIENTAL   SKIES. 

and  the  splendid  dwellings  of  foreign  ambassadors  begin; 
and  at  this  point  the  channel  is  crossed  by  the  Galatia 
bridge,  which  introduces  one  to  a  colony  composed  of 
Levantines,  and  the  scum  of  all  Europe — perhaps  the  basest 
villains  on  the  face  of  the  earth. 

Such  in  brief  outline  is  Constantinople — a  city  marvel 
ously  full  of  interest  to  the  observer  of  human  nature 
or  the  student  of  human  events,  because  here,  as  nowhere 
else  in  the  world,  the  various  states  of  Oriental  and  Occi- 
dental civilization,  with  all  their  dross  and  all  their  gems, 
crop  up  side  by  side,  and  may  be  intelligently  compared — a 
spot  where  trade  is  affected  by  every  wave  that  tosses  on 
every  sea,  where  thought  is  stirred  by  every  brain  that  pul- 
sates under  an}՛  sk^՛,  where  life  is  truly  cosmopolitan. 

THE  FALL  OF  THE  BYZANTLXE  EMPIRE. 

Although  tbe  Turks  had  conquered  all  Thrace,  although 
city  after  cit\՛  had  heard  the  clash  of  the  Musselman's  arms, 
and  had  been  compelled  to  bow  before  his  onward  march, 
there  was  one  city,  the  pride  and  glory  of  the  Byzantine 
empire,  that  still  remained  unconquered.  Constantinople,  the 
Rome  of  the  East,  and  capital  of  the  empire,  was  the  jewel 
that  Mohammed  IL  most  coveted.  How  to  gain  this  jewel 
for  his  crown  was  his  constant  thought.  It  haunted  him 
wherever  he  went.  It  interfered  with  his  usual  sleep.  Long 
after  midnight,  when  all  his  camp  reposed  in  peaceful 
slumber,  this  restless  spirit  paced  to  and  fro  in  his  apart- 
ments, seeking^  to  devise  some  means  to  reach  his  cherished 


THK   QUKEX    OF   THE   EAST.  L'71 

end.     One  thing  he  had  determined  :   he  would  win  Constan- 
tinople or  die.    Such  men  seldom  fail. 

One  thousand  masons  were  commanded  to  erect  at  once 
a  fortress  on  the  European  shore  of  the  Bosphorus,  known 
as  Castle  of  Europe.  As  the  work  ot՝  this  construction 
rapidly  progressed,  Constantine,  the  Byzantine  emperor, 
sought  b}՛  compromise,  treaty  and  submission  to  avert  the 
designs  of  the  implacable  Sultan,  all  to  no  avail.  The  Sultan 
did  not  want  compromise ;  he  wanted  war,  and  any  excuse 
was  welcome.  "  Since  then,"  despairingly  wrote  the 
emperor,  "neither  oaths,  nor  treaty,  nor  submission  can 
secure  peace,  pursue  your  impious  warfare.  My  trust  is  in 
God  alone,  and  if  it  should  please  Him  to  modify  your  heart, 
I  shall  rejoice  in  the  happy  change.  If  he  delivers  the  city 
into  Your  hands,  I  submit  without  a  murmur  to  His  holy 
will;  but  untd  the  Judge  of  the  earth  shall  prononiKi- 
between  us,  it  is  mv  dutv  to  live  arid  die  in  the  delcnse  ol  my 
people. " 

To  Mohammed  this  was  a  signal  sound  of  strife; 
gigantic  were  the  preparations.  A  foundry  was  established 
at  Adrianople,  and  a  cannon  ordered  to  be  made  capable  of 
battering  down  the  strongest  wall. 

These  instructions  wtre  well  followed,  and  a  -mi 
produced  of  enormous  dimensions,  capable  ol  sending  a  ball 
weighing  600  pounds  over  a  mile.  Boats  were  constructed, 
warriors  enlisted,  until  the  number  in  the  army  was 
swelled  to  nearly  250,000. 

Battering    rams    were    placed    near    the    ;^at<,s    ol     St 


J(J  UNDER   ORIENTAL   SKIES. 

Rom  anus,  towers  were  moved  on  rollers  to  the  ditch 
outside  the  city,  from  which  ladders  could  be  extended  to 
the  wall.  The  immense  cannons  were  placed  in  position, 
and  on  the  morning  of  the  eighth  of  April,  1453,  prepar- 
ations were  completed. 

Nor  during  all  these  months  were  the  inhabitants  of  the 
cit\^  inactive,  yet  the  defense  was  weak.  From  the  time  the 
iirst  dark  clouds  of  danger  had  begun  to  threaten,  thou- 
sands deserted  their  homes  and  firesides  and  left  the  city  to  the 
defense  of  the  few.  Finall}՛,  out  of  over  100,000  inhabitants 
only  6,000  could  be  found  to  take  up  arms  and  with  the 
emperor  repel  the  invaders,  and  these  were  stationed  at  the 
•weakest  points. 

Day  after  day  did  the  Turks  attempt  to  enter  the  cit\՛, 
and  as  often  were  they  repulsed  by  this  Gideon's  band. 

The  first  assault  was  a  failure,  and  the  treasures  of 
Constantinople  lay  still  untouched  by  impious  hands.  Six 
Aveeks  dragged  slowly  on — weeks  of  anxious  suspense  and 
hope,  weeks,  everj՛  da}՛  of  which  was  filled  wnth  prepar- 
ations. Reinforcements  were  received  b}՛  the  Turks.  Three 
hundred  boats  were  transported  ten  miles  overland  to  the 
harbor  in  the  dead  of  night. 

More  cannons  were  pointed  towards  walls  already՛ 
shattered.  Mohammed  had  cause  to  believe  that  the  city 
could  not  withstand  another  attack,  and  it  was  divinely 
revealed  to  him  that  the  twenty -ninth  of  Ma\՛  should  be  the 
day  of  a  second  assault.  On  the  eve  of  the  twenty-ninth,  as 
the   sun  sank   to  the  western  sky,   it  saw   a  sight   weird 


THE   Ol'EEN   OF   THE   EAST.  273 

and  strange.  From  the  domes  inside  the  city  was  reflected 
its  golden  light,  and  flashing  in  the  sun  shone  the  polished 
weapons  of  a  restless  army  outside  the  wall.  The  sun  went 
down,  the  stars  came  out  and  shone  upon  a  scene,  weirder, 
stranger  still. 

The  Sultan  strode  among  his  men  and  told  them  of  the 
Paradise  that  waits  for  those  who  bravelv  fight  and  die.  A 
province  would  he  give  to  him  who  first  should  scale 
the  city  wall.  He  told  them  of  rich  treasures  that  would 
all  be  theirs  if  victory  they  gained  upon  the  morrow  ;  and 
not  till  midnight  did  he  find  his  tent  to  indulge  in  a  few 
hours  of  fitful  sleep. 

From  watch  towers  all  along  the  wall,  night  guards 
Avatched  the  Moslem  hosts  below.  There  was  no  sleep  in 
Constantinople  that  night.  If  we  had  wended  our  way 
through  the  deserted  streets  to  the  church  of  St.  Sojihia,  we 
would  have  seen  the  Greek  empeior,  Constantinc,  ride  up, 
dismount,  and,  with  his  few  chosen  knights,  ciiur  the 
magnificent  portals,  and,  on  bended  knee,  with  head  low 
bowed  before  the  images  of  the  virgin  and  numerous  saints, 
in  vain  implore,  in  a  fervent  prayer,  their  mercy  for  safe 
deliverance. 

Before  the  altar,  under  dimly  burning  tapers  he  kmk. 
Above  him  circled  a  gorgeous  dome,  which  for  centuries  had 
echoed  with  many  supplications  to  the  Almighty.  Fpon 
the  walls,  hundreds  of  costly  jewels  reflected  the  low, 
flickering  rays,  and  as  he  thought  that  for  the  last  time  hi 
gazed  upon  these  sacred  walls,  with  bitter  teais,  Ins  brave 


THE   QUEEN    OF   THE   EAST.  275 

heart  sank  within  him.  To-morrow  his  scepter  woukl  be 
wrested  from  him. 

Ere  the  morrow's  sun  had  set.  the  altar  where  he 
had  knelt  so  many  times  would  be  defiled,  and  he  who 
prayed  there  now  would  be  no  more.  Fate  thus  whispered 
to  the  imperial  head.  But  not  without  a  struggle  would  he 
surrender  the  empire  of  his  fathers,  and  walking  out  into  the 
night  again  he  ascended  the  tower  to  watch.  Slowly  the 
hours  dragged  on  ;  all  was  still,  save  the  muffled  tread  of 
soldiers  outside  the  city,  and,  as  the  dawn  approached,  the 
watchfires  grew  less  and  less  distinct  and  slowly  sank  to 
ashes. 

Far  in  the  east,  a  faint  streak  of  grey  announced  the 
break  of  morn.  A  moment,  and  a  dozen  cannons  volleyed 
forth  with  loud  report.  The  calm  was  changed  into  a 
mighty  storm.  The  thunders  of  battle  furiously  roared 
within  and  without.  Loud  rose  commands  ot  generals 
in  the  heart  of  blood\՛  conflict.  Clouds  of  dust  and  smoke 
overwhelmed  women  and  children  wandering  the  streets  in  a 
heart-rending  search  for  a  last  refuge.  What  an  awlid  vision 
of  human  ambition  and  revenge!  Shrieks  of  the  wounded, 
groans  of  the  dving,  wild  exclamations,  cheers  and  sUugglcs 
of  the  living,  awe-inspiring  martial  music  rising  here  and 
there  above  the  clash  and  clang  of  arms.  Like  a  migliiy 
whirlwind,  on,  on,  towards  St.  Romanus'  gate  advance 
attacking  thousands. 

For  a  moment  they  waver;  hand  to  hand  in  ;ւ  de.iih 
struggle  they  gra]:)plc  with  resisting   Creeks.     Hack,  slowly 


276  UNDER  ORIENTAL  SKIES. 

back,  they  force  the  few  that  struggle  hardest;  then,  with  a 
mighty,  sudden  onslaught,  down  the  handful  of  Greeks  that 
remain.  Then  arises,  from  two  hundred  thousand  throats, 
the  wild  cry  of  victor^^  Allah  Ekher,  Allah  Ekbcr!  rends  the 
air,  and  the  Byzantine  empire,  in  one  brief  day  has  fallen!  The 
flickering  light  of  the  eastern  Roman  empire  has  been  ex- 
tinguished once  for  all !  The  faithful  emperor,  Constantine, 
was  among  the  slain.  All  save  a  few  of  his  brave  soldiers 
died  fighting  at  the  gate.  That  night  the  setting  sun  beheld 
a  different  sight.  No  army  lay  encamped  outside  the  city 
wall,  but  high  over  the  ramparts  floated  an  alien  flag — 
the  star  and  crescent  of  the  Turks. 


UNDER   OIREXTAL  SKIES.  277 

In  the  preceding  pages  I  have  endeavored  to  present  the 
history,  and  portray  as  accurately  as  possible  the  customs 
of  my  native  land. 

As  I  pen  these  last  few  words  my  mind  instinct! velv 
turns  to  my  countrymen,  zealous  in  the  faith,  constant  to 
the  right,  the  type  of  a  fearless,  honorable  race. 

Providence  has  so  ordained  that  the  peoples  of  earth 
should  be  divided  into  nations,  the  governments  and  laws 
of  which  are  as  diverse  as  the  ideas  peculiar  to  their  orig- 
inators. We  ma\^  be  united  in  civilization  and  connnon 
sympathies,  but  the  patriot  is  ever  proud  and  even  incon- 
sistently partial  to  that  land  which  has  givcri  him  birth. 

Christianity  is  broader  than  any  constitution,  more 
effective  than  the  most  wise  laws  of  men.  Its  kingdom  is 
confined  to  no  territory,  has  no  limitations  to  its  jiowcr, 
and  its  people  stand  firm  on  its  first  vital  principles.  We 
are  all  patriots  of  that  kingdom,  and  it  is  not  only  h)yahy 
to  mv  country  but  loyalty  to  the  broader,  more  glorious 
kingdom  that  ]irompts  mc  to  turn  my  purposes  .ind  energy 
to  her  welfare. 

The  light  of  morning  already  tints  the  eastern  ^ky.  but 
the  mists  still  rising  from  man's  own  ignoranee  and  supei- 
stition  obscure  the  rays  and  hide  the  smi  When,  rising; 
over  hill  and  valley  with  its  glorious  s|)len(h)r,  Cod's  own 
light  shines  in  the  zenith  of  the  heavens,  the  obscuring  mists 
all  cleared  away,  then,  and  not  till  then,  will  ih<-  --ind  of 
man  be  fullv  illumined  and  his  destiny  made  clear 


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